I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Ñawpaq qillqasqakunaman achka imakunata churani, qallariypi wakin sapsi t’iqsikunata churayta munaspa. Kunanqa, kay rimasqapaq kaq yuyayman aswan sumaqta sonqochakuspa qhawarisaq. Suyakuyniykipaq sulpayki.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Qallariyninmanta pacha Diosqa munashanmi payqa pitas, imatas kasqanta yachayninchikta mast’arichiyta. Chay llamk’aypiqa askha ñankunatan churakurqan runakuna paymanta rikuchisqa kasqanta unanchanankupaq; chay ñankunamanta hukninqa “sutichakuykunata” llamk’achisqanmi, iskaynintinmi: Qhelqakunapi Diosman qosqa askha sutikuna, hinallataq akllasqa rantinkunaman qosqa sutikuna. Payqa mana allinmanta hinallataq allinmanta rantinkunatan akllan.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Payqaqa akllasqan rimanakuy llaqtantin runankunapa dispensaciónninkupi tikraykunatapas historianpi sapa kuti astawan hatuncharinanpaqmi llamk’achirqan, chaynaqa paypa karakterninmanta allinta hamut’akuyqa wiñaypa puriyninpi yapaykuspa rikuchikunampaq. Chayrayku, rimanakuy dispensación tikraykunapa historiankunaqa imaymana ñankunapipas, paypa karakterninmanta hinallataq kayninmanta cheqaq kayta astawan hatunchasqanmanta rimanku.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Sichus Apocalipsis qelqapi huk ñiqin capítuloqa qatiq capitulokunapaq qallariy hina, hinallataq llave hina qayllaykusunchik chayqa, qallariy capitulopi tarisunchik wakin chiqaqkuna kay libropa llapan puchuqninman chayananpaq. Chay chiqaqkunamanta hukninqa Jesucristo pichus kasqanmanta rimashan, mana sapallanchu pay Alpha y Omega kasqanmantaqa. Sichus huk chiqaq Apocalipsispa huk ñiqin capitulonpi churakusqa kashan chayqa, cheqaqtapuni chayqa puchuq miraypaq huk pruebanapaq kunan p’unchaypi chiqaq kaymi, chay puchuq mirayqa Pedro reqsichisqan “akllasqa miray” nisqa kashan.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Cristopa carácter-nin huknin allin reqsiskankuta maskhaykuchkanchikqa, qallariyta tukukuymanta reqsichisqanmi. Cristo achka runakunawan huk semanapaq rimanakuyta takyachisqan pachaqa, sut’i Israelmanta espiritu kayninpi Israelman huk convenio dispensacional tikrakuytam rikuchin. Qelqakuna Ukupi reqsichisqa dispensacional tikrakuykuna, llapankupas Cristoq carácter-ninmanta, kayninmantawan yachay yapakusqanta rimanku, kaykunam karqan: Abram, Isaac, Jacob, Joseph, Moisés, Cristo, William Miller, hinaspa pachak tawa chunka tawa waranqa runakuna. Huknin línea dispensacional tikrakuykunapas kanmi, chay líneapa patanman churakusqa, Diospa iglesianpa qanchis dispensacionninkunata reqsichiq, Apocalipsis iskay hinaspa kimsapi qanchis iglesiaswan sut’ichasqa; ichaqa kunanqa manaraq chaykunata llamk’asunchikchu. Adánwan Evawanpas huk dispensacional tikrakuy karqan, urmayninkumanta ñawpaqman hinaspa urmayninkumanta qhepakaman sut’ichasqa; hinaspapas, Noépa tiempompi unu lloqsimuy ñawpaqmanta qhepaman dispensacionkuna tikrakusqanmantaqa, mana iskayrayayuqmi. Kay llapa líneakunaqa kay k’anchaywan llamk’achkanchikman yanapanku, ichaqa kunanqa akllakusqa llaqtata qhawarichkanchik.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Cristoqa rimanakuyta qallarisqanpi, pacto semana qallariyninpi, bautizasqa karqa.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Jesusqa bautizakusqa kaspan, yakuqmantataq chaylla lluqsirqan; hinaspan qhawariy, hanaq pachakuna kicharikurqan payman, paytaq rikurqan Diospa Espiritunta urpiman rikch’akuqta uraykamuspa paypa hawanman tiyaykuqta. Hinaspataq qhawariy, hanaq pachamanta huk simi nispa: Kaymi munasqay Churiy, paypin ancha kusikuni. Mateo 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Diospa ñawpaqllata rimarisqan siminkuna, Jesús yaku-manta lluqsimuspa, chayhina rimanakuy p’unchawkunata qallarisqanpi, karqan Taytapa willakuynin: Jesúsqa Diospa Churin kasqanta. “Ñawpaq kutipi rimarisqa kamachiyta” entiendesunchik chayqa, chay chiqaqa sinchi atiyniyuqmi. Mana entiendesunchikchu chayqa, manam chayhinaqa kanchu.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
Qallariypi Diosqa hanaq pacha hinallataq kay pachatapas ruwaran. Kay pachataq mana allinchasqa, ch’usaqmi karqan; tutayaqmi ukhu unuyuq qochapa hawanpi kasharqan. Diospa Espiritunmi unukunapa hawanpi kuyurqan. Génesis 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Imaynan Génesispi hina kasqallataq, qhapaq kawsayniyuq kimsa Persona-kuna riqsichisqa kachkan qhichisqa haywarikuy ceremoniapi.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Cheqaqmi Jesusqa Diospa Churin kasqanmanta, Davidpa Churin kasqanmanta, hinallataq Runapa Churin kasqanmantaqa qhipa kimsa wata huk kuskanpi sapa kuti qelqakamayoqkunata, fariseokunatawan chhullallachirqan. Jesusqa bautizakusqanpi profetakunapa nisqanman hina Jesusmanta Jesus Cristo sutiyoqman tukurqan. Jesus bautizakusqanpitaqmi “Cristo” karqan, kayqa “hawisqa” ninanmi, hebreo simipitaq “Mesías” sutiyoqmi. Chayraykutaq hebreokunaqa Mesías hamunanta suyaqku karqanku, hinaspataq yacharqanku payqa Davidpa Churin kananta. Pay “hawisqa” kaspa kay pachapa willakuy ñawpaqman churana aswan sagrado kimsa wata huk kuskan qallarinanpaq, Santo Espirituta uraykamuqta rikurqan, Taytanpa rimaynintawan uyarirqan.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Ancha ukhu hatun llaqtayuq, sunquman chayasqa hawiy ceremoniam karqan, chaypi paymanta hinaspa paypa rurayninmanta willasqa qillqasqa willakuyqa kaymi karqan: “Payqa Diospa Churinmi karqan”. Judío runakunapaq aswan mancharikuypaqqa manam sapallanchu karqan pay Diospa Churin kasqan, aswanpas Diospa Churin kasqanrayku payqa nirqanmi—cheqaqtapuni Dios kasqanta. Judío runakunaqa manam atirqankuchu chay hina mana yupaychasqa rimayta hap’iyta, paykuna yachasqankuman hina chayqa Diospa contranpi rimaymi karqan! Judío runakunapa sasachakuyninqa, Abrahampa sasachakuyninmi—imaraykuchus Abrahamqa Judío runakunapa taytanmi karqan, pactopa taytanmi, hinaspapas pactopa kamachisqanman hina kawsanapaq munasqa iñiypa unanchaqninmi karqan.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Abrahampa yachachisqan, imayna iñiyniyki kaspa Dioswan huñunakuy rimayman yaykunapaq kasqanmanta, mañakun iñiyniyki pruebasqa kananpaq. Abrahampa pruebantan, mayqinchus sut’inchanman karqan iñiynin cheqaqchu icha mana yuyaylla hap’isqachu kasqanta, sayarichirqan kaypi: Diospa siminta qatiqchu kanqa—Diospa ñawpaq siminman rikch’akuspa ch’iqnikuq hina rikuriptinpas. Abrahamqa yacharqan runa hayñiy wañuchiy kasqanta, hinaspa chayqa ídolo yupaychaq llaqtakunapa mana Diosman yupaychasqan rurayninkunata rikuchisqantapas, paykunapa chawpinpi tiyaspa. Qillqaqkuna hinallataq fariseokunapas, qallariynin pacto historiankumanta yacharqanku Diosqa hukllam Dios kasqanta, hinaspa Jesúsqa iskay kaq Dios hina nisqanta mañakusqantapas yacharqanku. Qhepa kaq pruebankuwanmi pruebayuq karqanku.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Uyariy, Israel: Señor Diosninchikqa hukllam Señor. Deuteronomio 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Moisés qillqasqan ñawpaq versículopa historiapin, Diosqa ñam Moisésta willarqanña, chaymanta ñawpaqman payqa Jehová sutiyoq hina reqsisqa kananpaq. Manamña sapallanchu Tayta Dios Tukuy-Atiyniyoq hina reqsisqa kananpaq, aswanqa chay pacha qhepamanqa Jehová hina reqsisqa kananpaqmi karqan. Kikin historiapin, maypichus Payqa sutinkunawan rikuchisqa kasqanman hina kawsayninpa unanchasqan yuyayta astawan hatunchaspa kachkan, chayllapitaqmi unay Israelta sinchi hinata willachkan: Diosqa huk Diosllam. Chayqa, Cristopa p’unchayninkunaq judíokuna imatataq yuyanan karqan?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Qhepa Jerusalén llaqtaman yaykuy allin hatun yaykuyman hamusqanpi, paypa ministerionnin qhipaman chayarusqanpim, judíokuna huk kutitawan anchata muspharinku Jesúsqa wawakunata saqesqanrayku payta yupaychaspa takinankupaq.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Ñawpaqta puriq achka runakuna, qhipanta qatiqkunapas, qaparispankum niranku: ¡Hosanna Davidpa Churinman! ¡Saminchasqa kachun Señorpa sutimpi hamuq! ¡Hosanna hanaq pachapi! Mateo 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Takiy takiqa, fariseokunata anchata phiñachirqan, chaymantaqa Jesus-ta Davidpa Churin nispa reqsichisqanmi karqan, chaymantaq Davidpa Churin sutipas Señorpa sutinqa kasqanta reqsichisqanmi. Paypa ministerion qallariyninpi, triunfal yaykuyninpi, hinallataq chakatanapipis, chay atipanakuyqa Jesuspa sutinmanta piñakuywanmi hunt’asqa kachkan.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Chaymi judíokunapa kurak sacerdotekuna Pilatoman nirqanku: Ama qillqaychu: “Judíokunapa Reynin”; aswanqa kayta qillqay: “Paymi nirqan: ‘Noqaqa Judíokunapa Reynin kani’ ”. Juan 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Chayqa qillqasqata Pilatoqa tikrayta atisqanman karqanmi, “Ñoqam kani, Judiokunapa Reynin” nispa ninanpaq, ancha chiqap kaqman hina; imaraykuchus “Ñoqam kani” sutim karqan, chay sutitataqmi Jesusqa paymanta kutikutikuspa rimarqan. Chayna llullaq yuyayman hina ruwaspa Diospa Siminta tikranapaq churayqa, aswanpas chakatamanta willakuypi kaqtin, runakunaqa mana hayk’aqpas ruwankuchu, ¿aw? Jesusqa “Judiokunapa Reynin” karqanmi, ichaqa payqa “Ñoqam kani” hinallataqmi karqan; chayrayku “Ñoqam kani, Judiokunapa Reynin” nisqaqa hukninmanta qhawarispa chiqapmi, ichaqa manam kaychu aswan hatun yuyayqa.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Qallariymantapacha, chawpi tiemputa pacha, hinaspa kinsa wata huk chawpi tukukuyninkama, Sutinqa ch’aqwaypa, chhullunk’aypa nisqa rikch’ayninmi karqa. Rimanakuy sutikunamanta, pactokunaq sutinmanta, achka imakuna yachakunanpaq kanku; ichaqa kaypi munani qhawachiyta, ñawpa Israelpa tukukuyninpi, judiokunaq iglesiankupi, Cristoq Sutinwan tupaq huk kuyuy, huk ch’ukuy kasqanta. Davidpa Churin hina, Mesías kaypaq qillqasqa kamachikuykunata, chiqaqchayninkunata hap’irqan; Diospa Churin hina, (chay ninapi paypas Dios kasqanrayku), hinaspa Runapa Churin hina, Jesusqa akllasqa llaqtapaq ancha hatun pruebata churarqan. ¿Imanataq kay runaqa ninqa Dios kasqanta, hinaspa chaymantaqa Diospa Churin kasqantapas, Moisésqa paykunaq pacto historiankuq qallariyninpi ancha sut’ita nisqanman hina Diosqa huklla Dios kasqanta?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Ichaqaqa, chaymi karqan Cristo runakunapa chawpinpi purisqanmanta munasqan. Diosqa Paypi kashan runakunata Kikinman allinyachispa, chaytaq ruwarqan runakuna Jesusta rikunankupaq saqespa; Paymi sut’inchaspa hinallataq chiqaqta yachachirqan: paytaq qamkuna rikuwaspaqa, Taytataqa rikunkichikñam. Kay willakuyqa rikuchin literal Israelpa tukukuyninta Diospa akllasqan llaqtan hina, qallariyninpitaq huk ch’aqwaymi kasharqan, Dios pichus kasqanmanta, imayna kasqanmanta ima.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Hinaspataqmi Faraón: ¿Pitaq Señorqa, paypa siminta uyarispa Israelta riqrinaypaq? Manan Señorta reqsinichu, nitaqmi Israeltaqa risichisaqchu. Éxodo 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Faraónqa manan Diospa yachayninpa contranpi atheisticu sayariyta simbulizaspalla rimachkanchu, aswanpas Abrahampa Diosninmanta egipciokunapa hamutaynintapas rikuchichkan. Hinallataq kutin kutinta Señorqa nirqan Egiptopi admirakuypaq rurayninkunaqa runakuna pay pichus kasqanta reqsinankupaqmi kasqanta. Diospa akllasqan llaqtan hina literal Israelpa qallariy historianninqa tukukuyninta tipifican.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Ishkay sapa willakuykunapipas mana allinta yachay kan pichus Diostaq imataq kashanman, chayqa paypa imaymana sutinwanmi tinkisqa; ichaqa ñuqanchik yuyayninchikpaq aswan hatunqa kaymi: Cristopa willakuynin, Israel akllasqa llaqtan hina tukukuyninpi, riqsichinmi huk ñawpaq kaq rayku judíokunaq paykunaq Mesíasninkuta chaskiypi mitk’asqankuta; paykunaqa yachasqankurayku, paykunaq rimayninkuwan rurasqa tratonkuq qallariyninpi Diospa Simin sut’ita nisqa kasqanta, payqa huklla Dios kasqanta. Ancha sasachakuy!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Chaymantataq manaña imatapas tapuyta atirqankuchu. Hinaspan pay nirqan paykunaman: ¿Imaynataq ninchik Cristoqa Davidpa churin kasqanta? David kikinmi Salmos qillqapi nin: “Señorqa Señorniyman nirqan: Paña makiy ladoypi tiyay, chaykama awqaykikunata chakiykipa sarunanman churasaq.” Chayhinaqa David kikinmi payta Señor nin; ¿imaynataq hinaspaqa paypa churin kanman? Lucas 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Kaymiqa qhipa tapuykuna hinaspa kutichiykuna pacha kachkan judíokunapaq, chay rimayman qhipanqa, “manañam ima tapuytapas Atinman ruwayta atirqankuchu.” Payqa chayraqmi ministerionpi qhipa tapuyta kutichirqan chinkasqa wasipaq (hinaspa profétic willakuypi sapa kutim kachkan huk chinkasqa wasi), chaymantataq sutinmanta rimariyta oqarin “Davidpa Churin” hina, chayrayku Mesías hina. Kimsa wata kuska huk chawpiyuq pachakaman tukuy chay churanakuyqa imaymana sutinkunata hapin, chaykunaqa karakternta hinaspa naturalezanta rikuchin. Sutinqa qallariypi rimarisqa kachkan, bautismonpi, hinaspataq chinkasqa wasiwann qhipa tinkuyninpi atipanakuy yaykuypi hinaspa chakatasqapi, wakin evangelio pasajekunapipas.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
Fariseokunaqa Jesusman muyuriqpi huñunakusqa karqanku, escribapa tapukuyninta kutichishaqtin. Chaymanta pay kutirispa paykunata tapurqa: “¿Imatataq Cristoqa nisqaykichis? ¿Pipa churintaq payqa?” Kay tapuyqa karqa Mesíasmanta iñiyninkuta yachayta munaspa,—qawachinapaqsi payta runallata hina qawarqankuchu icha Diospa Churinta hina. Achka simikuna hukllachasqa kutichirqanku: “Davidpa Churin.” Kaymi karqa sutichasqa sut'i, mayqintaq profecía Mesíasman qorqa. Jesus atiyniyoq milagrukunawan Dios kasqanta rikuchispa, onqosqakunata hampispa, wañusqakunatapas kawsarichispa, runakuna kikinpurapi tapukuraqku: “¿Manachu kayqa Davidpa Churin?” Sirofeniciamanta warmi, ñawsa Bartimeo, hinallataq achkakunaqpas yanapayninta mañakuspa qaparirqanku: “Kuyapayaway, Señor, qan Davidpa Churin.” Mateo 15:22. Jerusalén llaqtaman sicllaspa yaykuqtinpas kusisqa qaparikuyninwan napaykusqa karqa: “¡Hosanna Davidpa Churinman! ¡Benditosqan kachun Señorpa sutinpi hamuq!” Mateo 21:9. Hinallataq templopi huch'uy wawakunapas chay p'unchay kusisqa hatunchayta yapamanta rimarqanku. Icha achkakuna, Jesus-ta Davidpa Churin nispa waqyaqkuna, mana Dios kasqanta reqsirqankuchu. Mana entienderqankuchu Davidpa Churinqa Diospa Churinpas kasqanta.
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Cristoqa Davidpa Churin kasqanmanta rimayta kutichispa, Jesús nirqan: ‘Chayqa, ¿imaynataq Davidqa Espiritupi [Diosmanta hamuq Inspiraciónpa Espírituyninpi] payta Señor niyku? nispa: Señorqa Señorniyman nirqan: Paña laduykipi tiyay, awqaykikunata chakiykipa uranman churana kama. Chayhinaqa, David payta Señor nispa sutichaspaqa, ¿imaynataq paypa churin kanman?’ Hinaspa mana pipas atirqachu huk simillatapas kutichiyta; nitaq chay p’unchawmanta pacha pipas mancharirqachu astawan tapuykunawan payta tapuyta.” El Deseado de Todas las Gentes, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Payqa Mesías hina akllasqa kasqanpas, hinaspa qespichiyta munasqan runakunawan qhipa tinkuyninpas, paypa divinidadninmanta, sutinpa simbulismonmanta, chaymantaq ñawpaq rimariy kamachiy-mantam karqan. Jesúsqa judiokunapaq chiqan llamkayninta tukuchin cheqaq Davidpa historianta apaykachispa, espiritual Davidmanta yachachinanpaq. ¿Imaraykutaq Davidqa rimarinman maypachachus Señorqa Señorman nin paywan kuska tiyanaq tiyana patapi tiyaykunanpaq? Imaraykuchus qallariypi rey Davidqa tukukuypi espiritual Rey Davidtam rikch’achin. Jesúspa chinkasqa wasi-man qhipa nisqanta allinta entiendenapaqqa, ñawpaq rimariy kamachiyman hinata churayta atinayki kasqanmi sapallan ñan karqan; chaytaqa mana ruwayta atinki manas kamachita riqsinki chayqa.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Paypa qhipa rimaynin chinkasqa wasi-manqa reqsisqa kanampaqmi ñawpaqpi rimaymanta kamachiyniyoq yachayta munarqan. Jesusqa Davidta, hinallataq Davidpa churinta, cheqaq kayta chinkasqa wasi-man qhipa rimayninpi qhawarichinampaqmi apaykacharqan. Chaykunaqa Davidpa wasin kasharqankupuni. Chayrayku Jesusqa taytata (Davidta) hap’ispa, chayta Churinman (Davidpa Churinman) tikrarqan; hinallataq churinta (Davidpa churinta) hap’ispa, taytanman (Davidman) tikrarqan. Taytataqa wawamanmi kutichirqan, imaynachus Eliaspa willakuynin “qhipa p’unchaykunapi” ruwananta sut’inchasqa kashan hina. Chaymi karqan Ñawpaq literal Israelman qhipa willakuynin, hinaspapas Eliaspa willakuyninmi karqan, imaraykuchus ñawpaqpi rimaymanta kamachiymanta sayasqa karqan. Chayrayku ñawpaqpi rimaymanta kamachiyqa, Jesuspa willakuyninta Eliaspa willakuynin kasqantapas takyachinmi, kamachiy kikinmanta sayasqa kasqanrayku. Ñawpaqpi rimaymanta kamachiyqa mañanmi, Juan Bautistapa Elias willakuynin chinkasqa Israelpa wasi-man qhipa waqyay willakuymanta ñawpaq kaq karqan chayqa, chaykunaman qusqaku qhipa willakuypas Eliaspa willakuyninmi kanan tiyan. Chayhinam karqan…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Kay tukuy nisqakuna rimasqa kaptin, kunanqa llapallanmantam huk yuyayta orqomusaq, ñawpaq willakuypa kamachisqanman hina sayasqa—Alpha y Omega. Ñawpaq Israel unay llaqtapa qallariyninpi, pisi yachaywan churanakuy karqa pichus Dios kasqanmanta, imas Dios kasqanmanta ima; chayqa unay Israelpa tukukuyninpi kaq kikillan churanakuyta rikuchiqhina karqa. Unay Israelpa tukukuyninpi, Cristopa llamkayninqa chinkasqa Israel wasita yachachiyta hap’irqan pichus Dios kasqanmanta, imas Dios kasqanmanta ima. Tukuypa tukukuyninpa willakuyninpi, Cristomanta huk sayay karqa, chayqa qallariypi sayachisqa ñawpaq cheqaq kaypi sayasqa karqa. Kunan p’unchawkunapi espirituyniyoq Israelpas, paypa willakuyninpi, kikillan profetiku kaq unanchakuykunata hap’inqa.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Adventismo qallariyninpi, historiador-kuna willawanchikmi Millerita-kunaqa iskay denominación cristianamanta aswanta huñusqa kasqankuta: Metodista hinallataq Christian Connection. Metodismo-pa hatun yachachikuyninqa allin cristiano kawsayta kawsaq kanamanta sayarirqan. Paykunaqa “método”-ninku karqan. Christian Connection-pa hatun yachachikuyninqa, huk simillapi huñuspa nispa, kinsa-kaymanta católico doctrina-man sayaq churanakuy karqan.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Maskhay allinta risaqniykama, casi llapa Millerita pusaqkunam Christian Connection nisqapa chay yachachiynta hap’irqanku. Achka ramakuna kan Seventh-day Adventist Reform Movement (SDARM) nisqapi, paykunam kunankamapas “anti-trinitarianismo” nisqapa qallariy Millerita unanchayninta hap’inku hinaspa mast’arinku. Huk sasachakuyqa (hinaspa kunan p’inqay rimaykunaq paqarinanpas) chay ñawpaq pusaqkunaq unanchayninta waqaychaqkunapaqqa, imaynatataq kutichiyta atinman chay achka hinallataq imaymana qillqapipas Sister White sut’inmanta paykunaq hap’isqan hinaspa mast’arisqan doctrinal nisqa posiciónman contra sayasqanmanta?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
Nin nisqasim kaytaq niyta: Ñawpaqman riqsiq yachaykunaq aswan hatun yuyayninkunata maskaqkunaq yuyaynisqankutaqa ama confiaychu. Kayhina rikuchiykunaqa nisqankum: “Yayaqa mana rikuy atina k’anchay hina kashan; Churiqa aychaychasqa k’anchay hina kashan; Espirituqa mast’arikusqa k’anchaymi.” “Yayaqa sut’i phuyu hina, mana rikuy atina puyu; Churiqa sumaq rikch’aypi huñusqa sut’i hina; Espirituqa kawsaypa tiyananman urmasqa sut’i hina.” Huk rikuchiytaqmi: “Yayaqa mana rikuy atina puyu hina kashan; Churiqa llump’a yana phuyu hina kashan; Espirituqa para urmamushaspa kallpawan musuqchayta rurashan.”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Kay llapan kay espiritistakuna rikuchikuykunaqa mana imapaschu. Pantasqa, mana cheqaqchu kanku. Pisiyan hinaspa uchuyachin kay Hatun Kanchayta, maymanpas mana ima kay pachapi rikch’akuqwan tupachiy atikunachu. Diosqa mana tupachisqa kaymanchu ima kaqkunawanpas makinkuna rurasqanwan. Kaykunaqa chaylla kay pachapi kaqkunam, runapa huchankunarayku Diospa ñakasqa ñakay ñit’isqan urmanapi ñak’arispa. Taytataqa mana kay pachapi kaqkunawan willayta atinchikchu. Taytaqa tukuy hunt’asqa Dios Kayninmi aychallapi, hinaspa mana rikuy atisqachu wañuq runapa ñawinqa.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
Churiqa kayqa Diospa kaynintin hunt’asqa llapallanmi rikuchisqa kashan. Diospa Simin paymanta willakun: “Payqa Kikinpa kayninpa sut’i rikch’ayninmi.” “Diosqa kay pachata anchata munakuspanmi sapallan paqarisqa Churinta qorqan, paypi creeqqa mana chinkananpaq, aswanpas wiñay kawsayniyuq kananpaq.” Kaypim Yayaq sapa runa kaynin rikuchikun.
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“Cristoqa hanaq pachaman wicharisqan qhipaman cachamunaykipaq nisqan Consoladorqa, Dios kaypa tukuy hunt’asqanpi Espíritu-mi, Diospa gracianta atiyninta sut’inchaspa llapa chaskiqkuna-man, hinaspa Cristo-pi iñiqkuna-man, payta sapaq Qispichiqninkuta hina. Kinsa kawsayniyuq runakuna kan hanaq pacha kimsa huñupi; chay kinsa hatun atiyniykunaq sutimpi—Yaya, Churi, hinaspa Espíritu Santo—kawsaq iñiywan Cristota chaskiqkunaqa bautizasqa kanku, hinaspa kay atiyniykunaqa hanaq pachaq kasukuyuq runankunawan yanapanakunku Cristo-pi musuq kawsayta kawsanankupaq kallpachakuyninkupi.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Pasajepi reqsichin “chaykunata yuyayninkupi kaqkunapa” nisqanta, Taytata, Churita, Espirituta ima “kay pachapi kaqkunawan” sut’ichashaqta riqsichin. Chaymantataq nirin: “Taytataqa mana kay pachapi kaqkunawan sut’inchasqa kayta atinchu.” Qhawariychis iskay punto nisqankunata, huknin ichaqa rikch’akunman hina ch’aqwayman rikurinqa. Payqa Diospaq kayninmanta llulla sut’ichayta riqsichin, mayqinchus kimsa dioskunata reqsichin, sicheqchus nispa. Chayqa Diospaq kayninmanta llulla sut’ichaymi, ichaqa mana ima rimaytapas ruwanchu chay llulla sut’ichayqa Diospaq kayninpi dioskunapa yupayninta pantasqa kasqanmantaqa.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Hinallataqmi, reparaychis payqa ninmi kay pachapi kaqkunata mana atisqanta Taytata sut’inchanapaq. Chay kikin nisqanpiqa, pay kikinmi kay pachapi kaqkunata llamk’achkan. Runakunaqmi wawakuna, mamakuna, taytakuna, tiyakuna, ayllumasikuna ima kan. Hinaspa Jesusqa willawanchik hanaq pachapi, musuqmanta ruwasqa kay pachapipis, manaña kasarakuq kananchikta, angelkunahinña kasqanchikrayku. Manam qhari ni warmi angelkuna kanchu. Runakunaq sutichasqankum, mayqenkunachus hukninwan hukninpa tinkuyninkunata reqsichin, chaykunatan Diosqa llamk’achirqan kikinpa kayninmanta, kikinpa characterninmantawan yachachinawanchikpaq; ichaqa “kay pachapi kaqkuna” nisqankupis, mayqenkunatachus inspiracion llamk’achisqa runakunata Diospa characterninmanta kayninmantawan yachachinanpaq, mana hunt’asqa, pantayuqmi kanku.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Yachachisqa kashanchikmi: “Kimsakuna kawsak, hanaq pachapi kinsa hukllachasqa kaqkuna kan” … “Yaya, Churi, Santo Espíritu.” Kay kinsa runakunaman kay pachapi espiritistakuna yuyaykuna yapayqa millay mana allinmi; ichaqa mana millaychu “kay kinsa hatun atiyniyuqkunapa sutin” Diospa kasqanmanta Bibliapi nisqa sut’inchayman yapay.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Profetisaqa nin: “suti” kimsa hatun atiykunap, Diospa kayninpi hukllachasqa kaqkunap, kaymi: Yaya, Churi, hinaspa Santo Espíritu. Tukuy Biblia yachachiy hinallataq, sapa chiqaq yachaypas, siq’ipi siq’ita hukllachasqa apamusqa kaptin, hunt’asqa testimoniunqa tukuy rikuchisqa señalkunata hap’iq kanqa. Profetakunap testimoniokunaqa huñunakuqmi kanan. Danielqa Cristoman Palmoni sutita qon (wak sutikunapas kanmi, ichaqa kayqa huk ejemplollam). Juanqa Payta Alpha y Omega sutichan, Moisesñataq Jehova sutichan. Ellen White nisqanman hina, Paypa sutinqa Yaya, Churi, hinaspa Santo Espíritu.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
«Satanasqa… mana sayk’uspa llullaqta ñawpaqman tanqaykuspa purin—cheqaqmanta karunchanapaq. Satanaspa qhepa llullakuyninqa kanqa Diospa Espiritunpa testimoniunta mana imapaqpas valeqta ruwaspa. “Maypichus mana rikuykuna kanchu, chaypi runakuna chinkapunku” (Proverbios 29:18). Satanasqa yachaysapa hinam llamk’anqa, imaymana ñankunapi, imaymana agentekunawanpas, Diospa puchuq ayllunta cheqaq testimoniopi hap’ipakusqankumanta iskayrayachinapaq.»
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Testimoniokunapaq contranpiqa rikcharinqa huk cheqaq millay chiqninakuy, supaymanta hamuq. Satanaspa rurayninkunaqa iglesiakunapa iñiyninta chinkachiyta munanmanmi chay Testimoniokunapi; imaraykuchus: Satanasqa manam chayhina sut’i ñanta hap’inmanchu llullakuyninkunata yaykuchinampaq, hinaspa almanakunata pantasqanpi watanampaq, Diospa Espiritunpa willakuyninkuna, piñakuyninkuna, yachachikuyninkuna ima kasqanman hinallataq kasukusqa kaptinqa.” Selected Messages, book 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Kay pasajemanta huk utqayllaña ladopi nisqa yuyay. Juanqa Patmosman qarqusqam kashan Diospa Siminrayku, hinaspa Jesuspa willakuyninrayku. Kinsa kaq angelpa willakuyninpaq iskay rikch’aq uyariqkunam kanku: Adventismomanta hawapi kaqkuna, hinaspa Adventismop ukhupi kaqkuna. Juanqa huk Adventistata qhawachin, payqa mana kay pachaq runakunallam Bibliata kasukusqanrayku qatiykachasqa kashanchu, aswanpas Espiritu de Profecíapa qillqasninkunata kasukusqanraykupas qatiykachasqa kashan. Espiritu de Profecíapa contranpi hatarichisqa qatiykachayqa ukhummantam hamun, manam hawamantaqa.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
Ñawpa Israel llaqtapa qallariyninpi, Egipto llaqtapi tawa pachak watakuna qhipaman, akllasqa rimaywan huñusqa llaqta kananpaq kaqkunaqa sábado p’unchaytaña mana waqaycharqankuchu. Paykunaqa mana reqsirqankuchu Cristopa kawsayninta nitaq kasqanta. Diosmanta pantasqa yuyaykunata hap’ipakuspa purirqanku, esclavitudpi kasqankukama churasqankuta. Chunka onqoykuna; Puka Lamar qespichisqa kasqanku; hanaq pachamanta maná; santuario nisqa wasita tukuy kaqninwan; ch’uyanchasqa raymikuna; kancha, Ch’uya Kiti, Ancha Ch’uya Kiti; Diospa kamachikuynin; qatiq Rumi; paykunata qatiq Rumimanta lluqsimuq yaku, chaymanta asta kaspipi hatarisqa mach’aqwaypas, tukuy chaykunaqa akllasqan llaqtanpi Diosmanta yachayta yapaypaqmi karqan. Chayqa aswan-aswan wiñaq yachachiy karqan. Chay aswan-aswan wiñaq yachachiyqa sutinchay qillqaqkuna “manaña atirqankuchu payta astawan tapuyta” nisqakamanmi purirqan, hinaspan payqa paywan kicharisqa rimaypi qhepa kaq asuntota reqsichirqan, chayqa Davidpa sutinmanta, pitas imayna kasqanmanta Cristoqa kasqanmanta karqan.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Kunan pachaq qallariyninpi kunan pacha espiritual Israelpa, 1260 wata espiritual Babiloniapi kasqankumanta qhipaman, akllasqa pacto llaqtan kananpaq kaqkunaqa manaña sábado p’unchayta waqaychaspankuchu karqan. Manam Cristopa caracterninta ni naturalezanta yacharqankuchu. Diosmanta pantasqa yuyaykunata hap’ipakurqanku, chaykunatan preso kaypi kasqankukama sonqonkupi churapurqanku. Adventismopa historianninqa, llapa señalninkunawan, apostasíakunawan, arreglokunawan, ukhu p’akiyninkunawan ima, 1880 watakunapi huk puntoyman chayarqan, chay pachataq The Desire of Ages nisqa libro rikhurirqan. Chay libropi, página 671 nisqapi allin waqaychasqa kashan huk yachay Diospa kayninmanta, chay yachayqa chunka pusqayuq pachak watayoq siglomanta hamuq yachaymanta aswan karuman wiñarisqa.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Ñawpa Israel llaqtapim tukukuyninpi huk sasachakuy karqa, Dios kayninmanta pisi yachayrayku paqarisqa, qallarinan pacha historianninkumanta hamuq yachaypi sayasqa. Jesuspa testimonion nin: Tayta, Churi utaq Espíritu Santo kaspapas, llapankum “Dios kayninpa hunt’asqa kayninmi cuerpopi” (Colosenses 2:9). Bibliapa testimonion nin: “Uyariy, Israel: Señor Diosninchik huk Señorllam” (Deuteronomio 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Kunan pacha Israelqa Diospa kayninmanta achka yuyaykunata hap’in, chaykunamanta hukllan allin. Kunan pacha Israelpa tukukuyninpi Diosqa runakunaman saqisqa pacha unayraq kaptin, kikinpa carácter-ninta sut’inchay llaqt’ata tukuchinqa. Chaytam judíokunapaq ruwarqa, payqa hayk’aqpas manan tikrakuqchu. Cheqaqmi wiñay kawsay tukuy pacha Diospa naturaleza-ninta, carácter-ninta astawan astawan yachaqasunchis; ichaqa cheqaq kaymanta munasqa profético chiqnin karqan, Diospa kallpachasqanta rikuchispa, llaqtanta paymanta yachachiyta munasqanta. Chay historiapas kunan yachachiyta maskhasqan yachachiyqa hukninmi; profético simipi chay yachachiy ruwaymanta tarikusqa willakuyqa rimaypa tukukuyninta reqsichin, chaypas probationpa wisq’akuyninwan tupachkan.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“Cristoqa Diospa ñawpaqmantapacha kaq, kikillanmanta kaq Churinmi…. Ñawpaqmantapacha kasqanmanta rimarispa, Cristoqa yuyayta mana yupay atina unay watakunakama kutichin. Paymi noqanchikman sut’ita niwan: manam hayk’aqpas huk pacha karqanchu pay mana wiñay Dioswan sinchi sutinchaypi kashaqtin. Chay Judíokuna chay hina uyarishasqanku simiyuqqa, Dioswan kuska karqan, paywan uywasqa waway hina.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Payqa Dioswan kikinmi karqa, mana tukukuq, llapa atiyniyuq…. Payqa wiñaypaq, kikinmanta kaq Churinmi.”
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Diospa Simin kay pachapi Cristo runa kayninmanta rimaptinpas, hinallataq sut’inmi rimarin ñawpaqmanta kaq kayninmanta. Simiqa huk divino kaqmi karqa, wiñaypaq Diospa Churin hina, Tatanwan huñusqa, huklla kaypi. Wiñaymanta payqa karqa pactopa chawpichaqnin, maypi tukuy kay pachapi nacionkuna, judíokunapas mana judíokunapas, payta chaskiptinku, bendecisqa kananpaq. ‘Simiqa Dioswan kasharqa, hinaspa Simiqa Diosmi karqa.’ Manaraq runakuna nitaq angelkuna ruwasqa kaptin, Simiqa Dioswanmi kasharqa, hinaspa Diosmi karqa.” Review and Herald, April 5, 1906.
In the passage she quotes from John’s very first words.
Cita pasajemantaqa Juanpa ñawpaqllaña rimayninmanta.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Ñawpaqpi kaqmi Karqa Simi, chay Simitaq Dioswan karqa, chay Simitaq Dios karqa. Payqa ñawpaqpi Dioswanmi karqa. Llapa imapas payraykun rurasqa karqan; mana payraykuqa mana imapas rurasqachu karqan, ima rurasqa kaqpas. Juan 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
Qallariypiqa hukninraq ishkay Dioskuna karqanku, Juanqa nisqanrayku: “Simiqa Dios karqa, hinaspataq Dioswan kasharqa.” Génesis pa ñawpaq versículonpi hebreo simi “Elohim” nisqa Dios nisqaman tikrasqa kashan. Achka kuti Diospa siminpi “Elohim” nisqa huklla Diosta reqsichiq gramatical nisqapi churakun, ichaqa pluralmi kashan, chaywanpas. Juanqa “Elohim” nisqa chay versículopi huklla Dios kasqanta yuyayman apayta qichun, kay yachaymanta iskay kaq testigunta quspataq. Paypa testimoniunqa aswanpis iskay Dioskunata sayachin.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Aswanpisqa kaqmi kashan chay anti-trinitariokunapaq, paykuna “Profecíapa Espíritu”-ta sayachisqankuta rimaykuchkaptinku, qallariypiqa “Diospa Espiritun yaku patapi kuyurikurqan” nisqa. ¿Chay yakupa patanpi kuyuriq “Espíritu”qa Taytachu karqan, utaq Churichu, icha Panpaqqa Hanan pacha kimsantinpi kinsa kaq runamanta kimsay kaqninchu karqan, imaynachus Hermana White paymanta rimarqan hina? Juanpa evangelionninpi ñawpaq kinsa versículonkuna qhipamanqa kay simikuna hamunku.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
Paypi kawsay karqa; hinaspa kawsayqa runakunapaq k'anchaymi karqa. Hinaspa k'anchayqa tutayaypi k'anchan; tutayaytaq manam chaskirqachu. Juan 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
K’anchaymanta tutaymanta rimakusqanmanta nisqaqa Génesis qallariyninpi niskaswan hunt’aña tinkun, chaypi nispan:
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Hinaspa Dios nisqa: Kachun k’anchay; hinaspataq k’anchay karqa. Hinaspa Dios qawarirqan k’anchayta, allin kasqanta; hinaspataq Dios rakirqan k’anchayta tutaymanta. Génesis 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Kay ishkay pasaje paralelo nisqakunaman kutimusun pisi ratulla, chay k’anchaymanta rimaypi, mayqenchus qatiq kamasqa willakuypi Diospa Kaynin qallarichisqamanta qhipaman hamun. Qallariypi, ñawpaqta rimanakusun cheqaq yachachiyqa Diospa Kayninpa ruwasqanman utaq kayninnaqamanmi. Ichaqa chay pasajeqa mana tukukunichu iskay kaq capítulo, kimsa kaq versículokama, maypichus tarisun kamasqapi qhipa kimsa simikunata, kimsa hebreo killkakunawan qallariq, mayqenkunachus huñusqa kay simita ruwanku “cheqaq kay” nisqata tikrasqa.
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Kamaqpa willakuynin qallariyninpi rikhurichin Diospa kimsantin kaq kayninta; chaymantataq qhawarichin Simiyninpa kamaq atiyninta; hinaspataq chay qillqasqata tukuchin huk divina firmaywan, cheqaq kayta, kinsa kaq angelpa willakuyninta, hinallataq Diospa sutinta, Alpha y Omega nisqakunapi rikuchisqa hina.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Qanchis kaq p’unchaypiqa Dios tukuchirqan ruwasqan llamk’ayninta; hinaspan qanchis kaq p’unchaypi samarikurqan llapa ruwasqan llamk’ayninmanta. Hinaqtin Dios qanchis kaq p’unchayta saminchaykurqan, ch’uñachirqanpas; chaypi samarikusqanrayku llapa Diospa kamasqan, ruwasqan llamk’ayninmanta. Génesis 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Diospa Simiynin yachachisqa ñawpaq chiqaqkunapa tukukuyninqa kay pasajepa hatun chaynanmi. Chayqa tukukun kimsa simikunawan: “Dios”, “kamarqan”, hinaspa “ruwarqan”; chayhinaqa pasajepa qallariyninta aswan kallpawan reqsichin, ichaqa chaymantaqa mana aswan pisiqa qanchis ñiqin p’unchawpa Sámadota reqsichisqanmi. Sámadoqa, sut’inmi, kamasqapa unanchaqninmi, hinaspa Dioswan akllasqa llaqtanwan chawpipi señalninmi. “Cheqaq kay” nisqaqa chay kamasqapa qipa kimsa simikunata qallariq kimsa qillqakunapi rikuchisqa kachkan. Testimoniuqa reqsichin imayna ancha chanin hinaspa ancha importante kasqanta Sámado chiqaq yachachiyqa; ichaqa chay hina hatun sunquman chayaytaqmi chay kimsa qillqakunaqa ñawpaq, iskay ñiqin, hinaspa kimsa ñiqin angelkunapa willakuyninkunaq kimsa puriyninkutapas rikuchisqankuta. Chayrayku, Bibliapi ancha ñawpaq pasajellapipis, Sámadoqa Diospa kamaq atiyninpa señalan kasqan hina, pacha tukuypi pruebaypi kaq asunto hinaqa reqsichisqataqmi kachkan. Bibliapa qipa libronqa qun tercera testigota, Juanpa evangelionpi testimoniunwan kuska purinampaq.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Juanqa Asyapi qanchis iglesiakunaman: Qankunaman munakuy hinallataq thak kay kachun, kaqmantapacha, ñawpaqpi kaqmantapas, hamuqmantapas; paypa tronompa ñawpaqninpi kaq qanchis Espíritukunamantapas; hinallataq Jesucristo mantapas, paymi chiqap testigo, wañusqakunamanta ñawpaqpi paqarisqa, kay pachapi reykunapa kamachiqnin. Payman, ñuqanchikta munakuspa huchanchikkunamanta kikimpa yawarninwan mayllawasqanchikrayku, hinallataq ñuqanchikta reykuna sacerdotekunatapas Diosman, paypa Taytaman, ruwasqanmanta, payman kachun hatunchaypas atiyniyoq kamachiy pas wiñaypaq wiñaykama. Amén. Qhawariychik, puyukunawan hamun; llapa ñawipas payta rikuspanqa, t'uqsirqankutaq kikinkunapas; kay pachapi llapa ayllukunataq payrayku waqaychakanqaku. Arí, Amén. Ñuqaqa Alpha hinallataq Omega kani, qallariyninpas tukukuyninpas, nispa Señor riman, kaq, ñawpaqpi kaq, hamuqpas, llapa atiyniyoq.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Ñuqa Juanmi, qankunapa wawqikuna hina, llakikuypi, Jesucristoq qhapaq suyuyninpi, hinaspa paypi muchuyta awantaypi ima kuska kaq, Patmos sutiyuq isla-pim karqani, Diospa siminrayku, Jesucristopa willakuyninrayku ima. Señorpa p’unchayninpim Espiritupi karqani, chaymantataq qhep’aymanta uyarisqani hatun kunkata, trompeta hina, nispa: Ñuqam kani Alfa hinaspa Omega, ñawpaq kaq hinaspa qhipa kaq; hinaspa: Imatataq rikunki, chayta huk librupi qillqay, hinaspa Asia llaqtapi qanchis iglesiakunaman apachiy: Efesoman, Esmirnaman, Pérgamoman, Tiatiraman, Sardisman, Filadelfiaman, hinaspa Laodiceaman. Apocalipsis 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Apocalipsis qillqap 1 kaq rakhi ñiqinpi kimsa qallaririy versículokuna qhawachin qhipa willakuq waqyayta hinallataq imayna chay willakuy Diosmanta runakunaman apachisqa kasqanta. Chaymantaqa nisqanmi Jesucristoq Apocalipsisnin kasqanta, chayrayku sut’ita t’aqan Apocalipsis qillqawan Daniel qillqawan. Hukninqa profecía, huknintaq revelación.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Apocalipsispiqa llapa Bibliamanta qillqakuna tinkunku hinaspa tukukunku. Kaypiqa Danielpa qillqan hunt’asqa kachkan. Hukninqa profecía; huknintaq revelación. Sellasqa karqan qillqa manam Apocalipsischu, aswanqa Danielpa profecianmanta chay qhipa p’unchaykunaman tupuq rakhuyninmi. Angelqa kamachirqan: ‘Qamri, Daniel, simikunata wisq’ay, hinaspa qillqata sellay, pacha tukukuypa tiempokama.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Apocalipsis sutipiqa kanmi willakuykunaq siq’ikuna reqsikunapaq, hinaspa siqi patapi siqi patata huñunapaq. Chay llapa willakuy siq’ikunaqa Apocalipsis sutipi tukuyninku chayapi tukukun; ichaqa sellasqa kawsaq libroqa manam Apocalipsis libruchu karqa, nitaq sellasqa karqachu aslla Danielpa librullanpas, aswanqa Danielpa librupi sellasqa karqa “Danielpa willakuyninmanta chay rakhu, qhepa p’unchaykunaman tupaq.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
“Qhipa p’unchaykuna” nisqaqa llapa hina yuyaypi entiendesqa kaymanmi, ichaqa chayta Diospa inspirakusqan simikuna hina entiendenapaq, (imaynachus chayqa kasqan hina) mastapas qhawananchikmi tiyan imachus “qhipa p’unchaykuna” nisqa rimayqa huk profétiko simbólismoyuqchu kasqanta. “Qhipa p’unchaykuna” nisqaqa profecía historiapi huk sut’i tiempo kasqanmi, achka cheqanpi sayachiq rikch’akuykunayuq. Suyani chay historiata mana unayllapi sut’inchayta. Chayqa aswan sut’ita 1798 watamanta gracia p’unchay tukukunankama historiata rikuchin. Huk ñanmi chayta reqsinapaq kay: literal santuario servicopi wataq huk p’unchaynillan juicio-ta temsilasqa karqan, chaymi Expiación p’unchay karqan. Chay literal ceremoniaqa Sister White nisqanman hina anti-típico Expiación p’unchayta unanchasqa. Profétiko icha espiritual Expiación p’unchayqa gracia tiempoq “qhipa p’unchayninkunata” representan, final juicioq periodonta representan.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Danielpi profecían, sellasqa karqan, iskay rakiyoqmi karqan. Kaqmi huk profecía qhipa p’unchaykunamanta, maytataq Milleritakuna reqsirqanku, taripaypa kichariyninta willaspa. Chay Danielpa pasajeqa rikuchisqa kasharqan Ulai mayu ricuywan, pusaqniyoq hañayniyuq kapítulokunapi. Hukña profecíaqa, Danielpi sellasqa karqan, taripaypa tukukuyninta willan, Adventismopa tukukuyninta, Estados Unidospa tukukuyninta, hinallataq kay pachapa tukukuyninta. Chay ricuyqa Hiddekel mayuwanmi rikuchisqa karqan.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Diosmanta Daniel chaskisqa k’anchayqa aswanqa kay qhipa p’unchaykunapaqmi qosqa karqa. Ulai mayu patapi, Hiddekel mayu patapipas, Shinarpa hatun mayunkunapa patankunapi rikusqan musquy rikch’ayninkunaqa kunanqa hunt’akuy ruranapiñam kachkan, hinaspataq willasqa llapa ruwaykunaqa utqayllam pasakunqa.” Testimonios para los Ministros, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Ulai rikch’ayninqa 1798 watapi kichasqa karqan, hinaspan Diospa santuarionmanta chaymanta Paypa llaqtanmanta rimarin. Hiddekel rikch’ayninqa 1989 watapi kichasqa karqan, Daniel chunka hukniyuq, tawa chunka versículopi nisqa hina, ñawpaq Unión Soviética nisqapa suyunkuna papaduwan Estados Unidoswan qhawarispa lluphisqa kaptin, hinaspan Diospa llaqtanpa awqankunamanta rimarin. Iskay rikch’aykunaqa Apocalipsis libropi qanchis iglesiakuna hinaspa qanchis sellokuna hina llamk’anku. Hukninqa iglesiapa ukhupi historiannim, huknintaq iglesiapa hawapi historiannim, iskaynintaq llapallan pacha purinku, hinaspan “kay qhipa punchawkunaqpaq” nisqaman hina “aswanraqpaq” kanku.
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Ichaqa Revelación qillqasqa mana sellasqa qillqa kasqanmanta willasqanchik chaywanpas, sellasqa qillqa kasqantapas willasqanchikmi.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsisqa sellasqa libromi, ichaqa kichasqa libromipas kan. Kaypi qillqasqa kachkan kay pachapa historianta tukukuq p’unchaykunapi pasananpaq musphay atipana ruwaykuna. Kay libropa yachachikuyninkuna chiqapmi, mana misticopas nitaq mana entiendesqa hina kasqapaschu. Chaypiqa Danielpi hina kaq kikin willakuy ñawpaq rimaymi hapiykun. Wakinkuna willakuy ñawpaq rimaykunataqa Dios yapamanta rimarin, chaywan rikuchispa paykunaman ancha importanciata quna kasqanta. Señorqa mana imakunatapas yapamanta rimanchu mana hatun consecuenciayuq kaqkunamanta.” Manuscript Releases, volumen 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Apocalipsis qillqasqa libro kichasqa kashan, Danielpa willakusqan qillqapi profeciakuna kichasqa kaptin; hinaspapas Danielpi kichasqaña kasqan profeciakunapa kikin siq’ikunaqa Apocalipsispipas tarikun. Imapas Apocalipsis qillqapi sellasqa karqa, chayqa Apocalipsispa huk rakhuynin karqa, aswanpas Diostaq llaqtanman “qhipa p’unchaykunapi” tupanakuqninwan tupaq. Hermana White kay rimayta qillqarqan chay pacha, “qanchis trueno-kunaqa” sellasqaraq karqan; chayraykun payqa qillqarqan: “sellasqa libro kasqanmi.” Paymi nillarqantaq Danielpa libroqa “sellasqa karqan libro” kasqanta, ñawpaq p’unchaymanta rimaypi. Paypaqmi 1798 watapi kichasqaña karqan.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Paypa qanchis illapakunaqa kawsaynin pacha sellasqa karqanman hinaqa, manam sapallanchu qanchis illapakuna rikuchisqan hamuq pacha rurukuykunamanta, aswanqa ñawpaqtaqa “qanchis illapakuna” nisqaqa rikuchinmi Adventismo qallariyninqa Adventismo tukukuyninwan parallel kasqanta. “Qanchis illapakuna”qa qawachinmi Jesucristoq Revelacionninta unanchaypaq aswan hatun profético kamachikuyta munasqanta, chayllataq Diospa kayninmanta hinallataq karakterinmanta huk atributo-ta rikuchispa, payqa tukuy imakunapa qallariyninpas tukukuyninpas kasqanta. Profecíaqa reqsichinmi Diospa kayninwan karakterinwan tinkisqa cheqaqkunaqa munayniyuq wiñaypaq rurariyniyuq kasqanta.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Jesús, “Judá ayllupa León” nisqa hina rikuchisqa kashaqtin, payqa unanchanmi ruwasqanta: cheqaq kayta sut’inchaspa, aswan-aswanmanta hinallataq hukllachasqa kaqman hina, historiapa puriyninpi. Paymi profecía simita sellan, chayta entiendenankupaq pacha chayamunankama. Yachachinapaqmi cheqaq kayta sellanpas kicharinpas. Palmoni hinaqa, Jesúsqa Admirable Numerador nisqa, pachaq kamachiqninmi, His-story nisqata kamachispa. Alpha y Omega hinaqa, wakin imakunamanta huknin kaq hina, simipa Kamachiqninmi. Judá ayllupa León hinaqa, paymi runakunaman cheqaq kay mayk’aq sut’inchasqa kananpaq kamachiq.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
Apocalipsis qillqap huk kaq capítulope, ñawpaq kimsa versículokunamanta qhipamanqa, Diospaq kinsa sapa kaqninmi rikuchisqa kachkan.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Juanmanta Asyapi kaq qanchis iglesiakunaman: Qankunaman kachun graciapas, hawk’aypas,
from him which is, and which was, and which is to come;
paymantaq kaqmanta, ñawpaqpi kaq kaqmanta, hamuq kaqmantapas;
and from the seven Spirits which are before his throne;
hinaspa ñawpaqpi kashaq qanchis Espiritukunamantapas;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Hinaspa Jesucristomantapas, paymi allin simita qhapaq testigo, wañusqakunamanta ñawpaqpi paqarimusqa, kay pachapi reykunapa apuqnintaq. Apocalipsis 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Bibliapa qhipa p’anqan qallariyninpiqa, sut’ita napaykun Diospa iglesianman apachin, chaypi Taytata, Espírituta, hinaspa Churita reqsichispa. Diospa Siminpa tukukuyninqa qallariyninta kutichishan, chayta ruwaspanmi Dios Kayninta allinta unanchaypa chanin kasqanta aswan kallpachashan. Chaytaqa ruwashan Filadelfiapi kasqankutaq, pachak tawa chunka tawa waranqakuna kasqankutaqpaq. Paykunaqa qhipa pactopi llaqta kanku, pactokunaq historiankunapa siq’inkunapi tukuy hinantinpi rikuchisqa ñawpaqchasqa kasqankurayku. Chay testigokunaqa, wakin cheqaqkunawan kuska, sayarichinku Diosqa profétik historiapa tukuy puriyninpi sapa kuti aswan yapayta maskhasqanta, Paypa kayninta hinaspa karakternta yachayta mirachinampaq.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Bibliapi Diospa yachaynin mana kapuyninpa aswan hatun unanchanqa Faraón karqa, Egiptota representaq, llapa kay pachapa unanchan, chayrayku llapa runakunaqpas. Chay hina señalwa qallarin chay ruwanakuyta qallariyninpi literal Israelpi, maypichus Diosqa sutinta reqsichiyta maskharqa. Literal Israelpa tukukuyninpi, Diospa sutinmanta churanakuyqa yapamanta kutimurarqa. Literal Israelpa tukukuyninpi Jesúsqa judíokunawan rimanakuyninta señalarqa Davidpa historianta reqsichispa hinaspa “ñawpaqpi rimayninpa kamachikuy” nisqata llamk’achispa, judíokunaq Laodicea hina ñawsa kayninmanta qhipa willakuyninta representananpaq. Paykunan mana atirqankuchu imatachus Pay rimasharqa chayta entiendenankupaq, mana yachasqankurayku Alfa-Omega kamachikuyta, nitaq ñawpaqenkupi sayashaq Alfa-Omegatapas reqsirankuchu.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Espiritual Israelpa qallariyninpi, Moisespa historiampi rikuchisqa ch’aqwayqa kikin hina tupachisqa kachkan. Adventismoqa “qhipa p’unchaykuna” nisqap historianta purispan, Alpha hinallataq Omegamantapas aswan achkata entiendenapaq achka oportunidadkuna qusqa kashan, imaynan ñawpaq Israelwan karqa chay hinata. Chayamunqa huk pacha maypim mana aswan tapuykuna ruwasqachu kanqa Adventismopa tukukuyninpi, imaynan Cristopa p’unchayninkunapi karqa chay hinata.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Kutispaqa Revelación qillqapa ñawpaq kaq t’aqamanta, rikunchis graciawan thak kayqa kachamusqa kasqanta Paymanta, mayqan kaq, mayqan karqa, hinaspa mayqan hamunqa chaymanta, hinaspa qanchis Espiritukunamantapas, hinaspa Jesusmantapas. Diospa kimsantin kayninqa rikuchisqa kachkan Jesus hina, qanchis Espiritukuna hina, hinaspa Pay hina mayqan kaq, mayqan karqa, hinaspa mayqan hamunqa; chhaynaqa yachachiwanchis Taytataqmi chay kayninkunata hap’iq, chaykunaqa rikuchisqa kanku mayqan kaq, karqa, hinaspa hamunqa nispa. Kay kayninkunaqa Diospa wiñay kayninta rikuchinku. Payqa wiñaymanta pacha kachkarqan, hinaspa pusaj kaqpi isqon kaqpipas chaylla atributoqa sut’inchasqa Jesusman churakapun.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
Noqaqa kani Alpha hinallata Omega, qallariyninpas tukukuyninpas, ninmi Señor, kaqpas, kaq karqapas, hamuqpas, llapa atiyniyuq. Ñoqa Juanmi, qankunapa wawqeykichikpas, sasachakuypi, reinopi, Jesucristoq muchuywan suyaypiwan kuska kaq, Patmos sutiyuq islapi karqani, Diospa siminrayku, Jesucristoq testimoniunrayku ima. Señorpa p’unchayninpi Espiritupi karqani, qhepaymanta hatun voztam uyarirqani, pututupa hinam, nispa: Noqaqa kani Alpha hinallata Omega, ñawpaq kaqpas qhepa kaqpas; rikusqaykita qillqay huk libropi, hinaspa Asia llaqtapi kaq qanchis iglesiakunaman apachiy: Efesoman, Esmirnaman, Pergamoman, Tiatiraman, Sardisman, Filadelfiaman, Laodiceamanpas. Apocalipsis 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Pipas Bibliata charisqanku, maypim Jesúspa siminkunata puka llimp’ipi qillqanku, yachanku versículo pusaqpi hinallataq chunka hukniyuqpiqa Jesúsmi rimashan. Chay versículokunapi Jesúsqa reqsichikun payqa Taytawan kikin wiñay kayniyuq kasqanta, kikinmanta nispan: “Señor, kaq, karqa, hamuqpas kaq”; hinallataq Jesúsqa yapamanta nin: “Tukuy-Atipaq.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Qallariynin qallariyninpuni, Apocalipsis libro pa qallariyninpi, chay libroqa sut’inchanmi Jesucristoq Revelación kasqanta; Jesús ninqa payqa Alpha y Omega kasqanta, paypas Yaya hina wiñaypaq kasqanta, hinallataq Dios Todopoderoso kasqanta. Diospa kayninpa atributonkunaqa Apocalipsis libropi Jesúsmanta rimarispa ñawpaq simikuna kanku. Chay atributokunaqa chiqa mitk’achiq rumi hina kanku Adventistakunapaq, paykunaqa Diospa kayninmanta qallariy yuyaychasqankutaraq hark’aspa sayaqkuna. Paykunaqa creenku huk pacha kasqanta maypichus Yayapaq Churinta paqarichirqan.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Apocalipsis qelqapa tukukuyninqa Apocalipsis qelqapa qallariyninwanmi huk yuyayllapi tinkun.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Iskay kutimuyqa hamun Diospa kimsantin kasqanmanta willakuq qillqapa qipanta. Iskay chunka iskayniyuq kapitulumpi tarinchik, kay liwruq tukukuyninqa qallariyninwan hinallataq kasqanta; chunka iskayniyuq versiculotaq hukniyuq kapitulupa qanchis versiculonwan tupachakun Iskay Kutimuyta rimarispa.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Qhawariychik, utqayllam hamuni; premiyuytaq ñuqawan kashan, sapankaman qospa imanas rurasqanman hina. Ñuqam Alpha kashani, Omega kashani, qallariyninpas tukukuyninpas, ñawpaqninpas qhipaqninpas. Kusisqas kanku kamachiykunata ruraqkunaqa, kawsay sach’aman haykunankupaq atiyoq kanankupaq, llaqtamanpas punkukunanta yaykunankupaq. Hawa-piñataq kashanku allqukuna, layqakuna, qhari-warmi huchapi puriqkuna, runa wañuchiqkuna, wak’a yupaychaqkuna, llullakuyta munaspa ruwaytaq llapa runakuna. Ñuqa Jesusmi angelnIyta kachamurqani iglesiakunapi kaykunata qankunaman sut’inchananpaq. Ñuqam Davidpa saphin kashani, mirayninpas, ch’aska lliphipiq paqarin p’unchawpa ch’askannintaq. Espiritupas, kasarakusqa warmipas nin: “Hamuy.” Uyarinpas nispachun: “Hamuy.” Yakunayachkaqpas hamuchun. Pipas munaspaqa, kawsay unu-ta mana qullqillapa hap’ichun. Apocalipsis 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Iskay kutimuyta rimarispa, Jesúsqa, Apocalipsis libroq huk ñiqin kapítulopi hina, kikinmanta reqsichikun Alpha y Omega nispa. Chaymanta yapamun, Espirituqa iglesiakunaman nisqanta uyariqkuna hinallataq mana uyariqkuna ukhupi t’aqayta. Chayqa huk ñiqin kapítulopi hukmanta kimsa versículokama rikuchisqa willakuy apachiy ruwayta yuyarichin, Gabrielta kachamusqanta Juánman chay willakuywan reqsichispa.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Chaymantataqmi kutimun ñawpaq Israel ñawpa pacha tukukuyninpi qillqakamayoqkunaman hinaspa fariseokunaman nisqan qhipa rimayninman. Chay hinaqa, sut’i Israelpa hinaspa espirituypi Israelpa iskaynin tukukuyninkunata huñun, Apocalipsispi kutichispa “qhipa p’unchaykuna”pi kaqkunapaq imatataq judíokuna paykunaq “qhipa p’unchayninkuna”pi mana entiendenqaku chayta. Paymi nin: payqa Davidpa saphinmi (qallariynin), hinaspa mirayninmi (tukukuynin). Davidmanta hinaspa Señorningmanta rimayqa, Jesuspa qillqisqa judíokunaman nisqan qhipa rimaymi karqan; chayqa rikch’achin qhipa p’unchaykunapi kaqkunapaq qhipa willakuyninta, paykunaqa Filadelfia iglesiaman willakuyman hina judíokuna kasqankuta ninku, ichaqa manam judíokunachu kanku.
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. Revelation 3:9, 10.
Qhawariy, Satanáspa sinagoganmanta kaqkunata —ninanku judíokuna kasqankuta, ichaqa mana judíokunachu kanku, llullakunku— ñuqaqa paykunata hamuchisaq, chakikikunapa ñawpaqenpi qonqorikuspanku yupaychanankupaq, hinaspa yachanankupaq qanta munasqayta. Suyakuyniypa siminta waqaychasqaykirayku, ñuqapas waqaychasqayki tentaciónpa horasninmanta, kay pacha tukuy hinantinman hamunqa, allpapi tiyakuqkunata pruebananpaq. Apocalipsis 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Santuikunapa chakinkunapi yupaychakuqkunaqa Laodicea Adventistakunañam, paykunaqa Señorpa siminmanta wijch’usqa kashanku.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Qamkuna yuyankichik, santoq chakinkunapa ñawpaqenpi yupaychakuqkuna, (Apocalipsis 3:9), qhipamanqa qispichisqa kanankuta. Kaypiqa qanwan mana iñinakuymanmi; imaraykuchus Diosqa rikuchiwara, kay clase runakunaqa Adventista sutichakuqkuna kasqankuta, ichaqa urmaykusqa karqanku, hinaspa ‘Diospa Churinta yapamanta paykikunapaq chakatapi chakatanku, sut’in p’enqayman churanku.’ Hinaspa ‘wateqachiy p’unchawpi,’ ñaqa hamunanraq kaqpi, sapaq runapa cheqaq kasqanta rikuchinapaq, yachankuqmi wiñaypaq chinkasqa kasqankuta; hinaspa sonqopa nanayninwan atipasqa, santoq chakinkunapa ñawpaqenman k’umuykunqaku.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Bibliawan hinallata Profecíapa Espíritunman hina, santo-kunapa chakinkunapi yupaychaykukuqkunaqa Satanáspa sinagoganpi kaqkunaqmi kanku. Judío kasqankuta ninku, ichaqa manam chaychu kanku. Justo Adventista-kunamanmi Filadelfia iglesiapi rimay ruwasqa kachkan. Pachak tawa chunka tawa waranqakunaqa Filadelfia llaqtayoqkunam kanku, judío kasqankuta niqkunañataq, ichaqa mana chaychu kaqkunaqa, Laodicea llaqtayoqkunam kanku. “Qhipa p’unchaykunapi” iskay kastan cheqaq runakuna kan: pachak tawa chunka tawa waranqakuna hinallataq wañuchisqa mártir-kuna. Qanchis iglesiamantam iskaylla mana imaymana qhawqanakuyniyuq kanku. Hukninqa Filadelfiam, mana hayk’aq wañuqkunata rikch’akuq; hukñataq Smirnam, cheqaq mártir-kunata rikch’akuq. Mártir-kuna hinallataq mana wañuqkuna, Smirnawan Filadelfiawan, qanchis iglesiamanta sapan iglesiakunam kanku chaskisqanku willakuypi mana huchachaywan kuska. Ichaqa iskayninku iglesiakunapas Judío kasqankuta niqkunawanmi tinkunanku karqan, ichaqa manam chaychu kanku. Chayqa hinam, llapallankum “qhipa p’unchaykunapi” kaq sapan iglesiapi kaqkuna, kaq pachallataq sasachakuyninkunawan tinkuqkuna: huk kasta yawarninkuwan testificanankupaq destinakusqa, Transfiguración Orqopi Moiséswan rikch’achisqa; hukñataq Elíaswan rikch’achisqa kasta, payqa manam hayk’aq wañurqanchu.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Esmirna llaqtapi iglesiapi angelninman qellqay: Kaykunatan ñin ñawpaq kaqpas qhepa kaqpas, wañusqa karqan, kunanmi kawsan: Ruwasqaykikunata reqsini, ñak’ariyniykikunatawan wakchayniykikunatawanpas, ichaqa qapaqmi kankichis; reqsinim tiyan mana allin rimayninkuta paykunaq, judíokuna kasqankuta nispa, manataq judíokunachu kanku, aswanqa Satanaspa sinagoganmi kanku. Ama manchakuychu imakunatapas ñak’arinki chaykunamanta: qhawariy, supaymi wakinniykichista carcelman wisq’achinqa, pruebanapaq; chunka p’unchawkama ñak’ariytaq kanqa qankunapaq. Wañuykama cheqaq sonqowan kasqaykipi sayay, hinaspan kawsaypa coronanta qosqayki. Apocalipsis 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Jesús Señorqa Esmirna iglesiapa ancha sasachakuyninkunata willaspa, huklla allin rimayta ruwan nispan: “ichaqa qamqa qhapaqmi kanki”, chayhinataq Satanaspa sinagoganpi kaqkunawan tupachispa, paykunaqa mana qhapaqchu kanku. Apocalipsispi kaq Adventistakuna, qhapaq kasqankuta yuyaspapas mana chayhinachu kankuqa, judiokuna kanku nispa rimakuqkuna, ichaqa mana judíochu kanku—imaraykuchus paykunaqa Laodicea llaqtapi Qanchis p’unchaw Adventistakuna kanku.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Apocalipsis qallariyninpi Diospa Kimsantin kaynin kimsa runakuna hina qawachisqa kachkan; Apocalipsis qillqapa tukukuyninpitataq Jesuspas Espiritupas chiqanta sutichasqa kachkanku, ichaqa Taytataqa mana. Chayqa mana imapas kaptinmi, “huk siq’i patapi huk siq’i” nisqa kamachikuy, ñawpaq kaq qhipa kaqta rikuchisqanwan kuska, mañanmi Tayta Apocalipsispa qhipa versículonkuna ukunpi reqsisqa kananpaq; payqa ñan ñawpaq versículonkuna ukunpi chaypi kasqan hina sutichasqa kachkanña. Mana imapas hukniraychu Juanpa Evangelionnin, huk ñiqin kapítulopi, maypichus Juanqa mana chiqanta Espirituta sutichanchu, ichaqa Espirituqa chaypi kasqan yachasqa kan; Espirituqa chaypi kachkarqanmi “qallariypi” nisqa rimay ñawpaq kuti qillqasqa kaptin. Juanpa evangelio testigonsiyan huk ñiqin kapítulopi qallarin chay kikillan rimaywan: “qallariypi.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
“Qallariy” nisqaqa huk profétic símbolom, chayraykutaq profecíapa kamachikuyninkunawanmi chaninchasqa kanan, “siq’i patanpi siq’i” nisqatawanpas. Moisespa qallariyninqa, Juanpa Evangeliopi qallariyninmi, Apocalipsis libropa qallariyninmi, hinaspataq Apocalipsispa tukukuyninpas kikinmi. Chay tawa siq’ikunamanta iskay kutipi hanaq kimsa kaqpa llapa kimsa Personasninmi sut’inchasqa kashan; huk siq’ipiqa (Juanpa Evangelionninpi) Espírituqa ichapas mana rikurinqachu, tawa kaq siq’ipitaq Taytaqa mana rikurinchu; ichaqa huñusqa kaspaqa llapa kimsa Divina Personasmi chay tawa siq’ikuna llapapi temsilasqa kashanku.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Cristo hamurqan Taytata reqsispa rikuchinampaqmi, Santo Espíritu hamurqataq Churita reqsispa rikuchinampaqmi. Kimsaqnin Diosmanta kaqkunapas wiñaypaq sacrificiokunata rurarqanku. Taytaqa hinallataq kay pacha runakunata munaspan Jesús-ta qorqan, Jesús-taq hinallataq kay pacha runakunata munaspan, wiñaypaq, kikimpa patanman hap’iyta munarqan paypa rurasqan runakunapa aychanta. ¿Ima hina qoymi rikuchikun Ruraq Diospa akllasqanpi, paypa rurasqanman hukninchasqa tukuyta munasqanpi? Dios kayninpa kimsak kaq Personaqa kikinta qorqan, imaraykuchus runakuna sutiyuq rurasqa kaq ukhupi kawsayta chaskirqan—wiñaypaq.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Ichapas kayrayku chayraykunmi Espíritu Santoqa sapa kuti Diospa llaqtanpa unanchankunawan tinkisqa rikuchikun. Paymi Dios Kayninpi Persona, runa rurasqawan kuska tiyakunanpaq akllasqa kaq. Chayraykun Qelqasqakunapi Espíritu Santopa unanchankunaqa aswan achkha kutiqa huk unanchawanmi rikuchisqa kanku, mayqinchus Espíritu Santotapas utaq runakunatapas unanchan. Qallariypiqa Espírituqa yakukunapa hawanpi kuyukachkarqan.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Hinaspan niwanmi: “Qam rikusqayki unu, maypin chay wachaq warmi tiyashan, runakuna, achkha runakuna, nacionkuna, hinallataq simikuna kanku.” Apocalipsis 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Moisés sayarichisqa santuario ukhupi kaq mueblokunamanta, llank’aqkuna qatipakunankupaq sut’inchasqa kamachiywan rikuchisqa mana kasqa sapallanmi qanchis rikrayuq candelabro karqa. Candelabroqa runa kaywan divinidadwan huñusqasqa kayta reqsichin. Chayraykum candelabroqpata diseñoqa santuario ukhupi qharikuna yapakunanpaq saqisqa sapallan karqa. Cristo purisqan qanchis candelabrokunaqa qanchis iglesia nisqakuna kasqankumanta reqsichisqa kanku; ichaqa candelabroqa aceituwan mikhuchisqa karqa, chayqa Espíritu Santota reqsichin; hinallataq nina qhawanankupaq achkhaqkunata hap’iq mechakunaqa sacerdotekunap apaykusqaña yuraq lino p’achankunamanta ruwasqa karqa, chayqa Cristoq chanin kayninta reqsichin, kay pachapi k’anchay hina lliphispa. Diospa llaqtanqa kay pachaq k’anchayninmi, ichaqa chay k’anchayqa Espíritu Santopa aceitillanwanmi kallpachisqa kachkan. Espíritu Santoqa aswan kutin runakunawan tantachisqa hinam qhelqasqa kachkan Escrituraspi paymanta willakusqankupi.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Tronomanta lluqsimurqan illap’akuykuna, qapariy t’uqyaykuna, hinallataq rimaykunapas; tronoman ñawpaqninpitaq qanchis nina mecherokuna ruphasharqan, chaykunaqa Diospa qanchis Espiritunkunam. Apocalipsis 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Qanchis mechakunam kaypi reqsichisqa kanku “Diospa qanchis Espiritunkuna” nisqaqa; ichaqa willasqanchikmi qanchis candelabrokunaqa qanchis iglesiakuna kasqankuta.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Pañaypa makinypi qhawasqayki qanchis ch’askakunapa pakasqa yachayñin, hinallataq quri qanchis kandelabrokunapa. Qanchis ch’askakunaqa qanchis iglesiakunapa angelninkunam; qhawasqayki qanchis kandelabrokunataq qanchis iglesiakunam. Apocalipsis 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Qanchis mechakunayuq kandilakunaqa iskayninmanta qanchis Espíritukunam, hinallataq Diospa iglesiantapas kanku.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Hinaspan qhawarirqani; qhawariycháy, tronoq chawpinpi, tawa uywakunapa chawpinpi, kurakkunapa chawpinpipas, huk Cordero sayasharqan, wañuchisqa hina; qanchis waqrayuq, qanchis ñawiyuq, chaykunaqa Diospa qanchis Espíritunkunan, llapa kay pachaman kachamusqakuna. Apocalipsis 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Qanchis waqra-kuna, qanchis ñawi-kunapas Espíritu Santo-mi, llapa kay pachaman kachamusqa; hinaspa huk cristianota bautizasqankuqa, paypas llapa kay pachaman kachamusqa, taytaqmi Taytaq sutinpi, Churinqa sutinpi, Espíritu Santopaq sutinpipas bautizasqa karqa. Domingo kamachiy sasachakuypi mártir-kunapaq rimarisqa bendicionpi, hinallataq 1844 watamanta kay pachaq espirituan Israel musuqpi iñiypi wañuq llapa runakunapaqpas, Espíritu-mi paykunapa pampachakusqankupa hatunchasqa rimayninta qun, nispan: “Arí,” “llank’asqankumanta samayta tarinankupaq,” payqa chaypi kasharqa llank’asqankukama tukuy puriyninpi, kawsayninkuta churaykuykama.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Hinaspataqmi huk simita hanaq pachamanta niwaqta: Qillqay: Kusisqakuna kanku Señorpi wañuqkuna kunanmanta-pacha; arí, nispa Espíritu, chay hinaqa samarinankupaq llamk’asqankumanta; ruwasqankupas qhepanta hamun. Apocalipsis 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Apocalipsis qillqapa tukukuyninta, qallariyninta, Bibliapa qallariyninta, hinallataq Juanpa evangeliunpa qallariyninta yuyaykuspaqa, tarisunmi Kimsa Runakuna Dios kaypi qawachisqa kasqankuta, chaywanpas Taytaqa chaypi kachkan, “huk siq’ipi huk siq’i” nisqapa rurasqanman hina. Churinqa chaypi kachkan, pay kikinta “Alfa y Omega” nispa reqsichikuspa.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Sichus qayllapi rikunchik runakayninwan divinidad ninakuyqa Santo Espírituwan runakunawan huñunakuy kasqanta, chaymantaqa entiendenchik imaraykun Santo Espírituq unanchaqninkuna runakunaq unanchaqninkunawan kuska watasqa kachkanku. Kay qhawariyta yuyaypi hap’ispa, kutimunchik iskay “qallariypikuna”man, mayqenkunamanta ancha kutitaña rimashanchik.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Ñawpaqpi Dios hanaq pachatapas kay pachatapas kamarqan. Kay pachataq mana imayna rurasqañachu karqan, ch’usaqtaqmi karqan; ukhu unu patanpi tutayaqmi karqan. Diospa Espíritunmi unukuna patanpi kuyukachkarqan. Hinaspan Dios nirqan: Kachun k’anchay; hinaspan k’anchay karqan. Diosqá k’anchayta rikurqan allin kasqanta; hinaspan Dios k’anchayta tuta-manta rakirqan. Génesis 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Qallariypiqa Karqanmi Simi, hinaspataq Simiqa Dioswanmi karqan, hinaspataq Simiqa Diosmi karqan. Chay kikinmi qallariypiqa Dioswan karqan. Llapan imakunaqa paywanmi rurasqa karqan; pay mana kaqtinqa mana imapas rurasqachu karqan, ima rurasqa kaqpas. Paypiqa kawsaymi karqan; chay kawsaytaq runakunapaq k’anchaymi karqan. Hinaspataq chay k’anchayqa tutayaypi k’anchan; tutaytataq mana atirqanchu chayta entiendenanpaq. Juan 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Kay iskay testigokunata “qallariypi” nisqawan llamk’aspa; Dios Simi, tukuy imakunata rurqaq, kikinpa kawsaynintapas qorqa, “paypiqa kawsay karqan” nisqarayku, hinaspa paypa kawsayninqa runakunapaq “k’anchay” karqan. Rurasqa runapa “k’anchayninqa” Ruraqpa chanin kayninmi. Ruraqpa chanin kayninqa santwariopi kandelakunapi mecha hina kasqanmi.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Paymanpas churakuna, llimp’i, yurak, sumaq linum p’achawan p’achakusqa kananpaq; chay sumaq linumqa santoskunapa chanin kayninmi. Apocalipsis 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Michaqtaqta micha qhawachiqta kallpachaqqa, iñiqpa kawsayninpi Espíritu Santopa llamkayninta rikuchin. Ñawpaq qallariypi kay pacha tutayaqmi karqa, mana ima k’anchaypas karqachu. Chaymanta Jesusqa kawsayninta qowarqa, paypi kaq kawsayta, runakunapaq k’anchay kananpaq.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Kay pachapi tiyaqkuna llapallan payta yupaychankaq, pipa sutinpas mana qillqasqa kashanpaq wañuchisqa Corderopa kawsay libronpi, kay pachaq qallariyninmanta pacha. Apocalipsis 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Jesús runakunapaq sacrificiokuyta akllaspanmi Kikin kawsayninta qorqa, runakuna k’anchayniyoq kananpaq. Kay iskay pasajepi hina, maypachachus k’anchay yaykuchisqa kan, chay k’anchaymi iskay kastan yupaychakuqkunata paqarichin, k’anchaywan tutayawan rikuchisqa hina, punchawpa wawankuna utaq tutaqpa wawankuna.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Ichaqakuna, qankunaqa mana tutayaypichu kankichik, chay punchaw suwa hina qankunata hap’inanpaq. Qankuna llapaqmi k’anchaypa wawankuna kankichik, punchawpa wawankunataqmi: ñuqaykuqa mana tutapaqchu, nitaq tutayaypaqqa. 1 Tesalonicenses 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Sichus Espíritu Santopa p’unchaypa churinkunawan wiñaypa ancha qayllapi kashanta riqsispaqa, entiendenchik imaraykuchus Diospa churinkunapa unanchankuna hinallataq Espíritu Santopa unanchankunapas ancha qayllapi tinkisqa kanku. Apocalipsis qillqapa qhipa pasaje ninapi, Jesus-taqa rikunchik Alpha y Omega hina, Yayaytataqa rikunchik línea sobre línea nisqapa churasqanwan, chaymanta Espíritu Santoqa pay kikinmanta qhipa unanchasqa rikuchikuyninta qushan, ñawpa pacha santokuna runakunaqa Espíritu Santopa kuyuchisqan kaspa rimarqanku. Génesis qillqapi pay kikinmanta ñawpaq rimariyninqa pay yaku patapi kuyusqanta reqsichin, ichaqa chayqa runakuna patapi kuyusqanta utaqmanmi, hinaspataq pay kikinmanta qhipa willakuyninqa kay hinam kachkan.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Hinallataq Espíritu, noviawanpas nin: Hamuy. Uyarinpas nichun: Hamuy. Yakuymanta chakisqapas hamuchun. Pipas munaspaqa, kawsay yakuta mana qullqillapaq jap'ichun. Apocalipsis 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Qallariymantapacha tukukuyninkama Espíritu Santoqa runakuna wan tinkisqa hina reqsisqa kashan, imaraykuchus p’unchawpa wawakunaqa divinidadwan runakayninwan huñusqa kasqankuta rikuchinku. Pabloqa, Isaías hina, rikuchin runakunaqa vasokuna kasqankuta; santuario ukhupita candelerokunapas vasokunayuq karqanku maypichus mecha churakusqa karqa, hinaspata aceiteqa vasokunaman uraykamurqa mikhunata qunanpaq, chaytaqmi necesitakusqa karqa k’anchayta rikuchinapaq, chay k’anchayqa Cristoq chiqap kayninmi. Ñuqanchikqa Espíritu Santopa vasonkuna kanchik, Diospa kayninpi kinsa kaq Persona, Diospa Siminpa qallariyninmanta tukukuyninkama reqsisqa, hinaspa profecía Espíritu qillqasqankunapipas allin sut’ita reqsisqa.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Iskay kaqnin angelpa willakuyninpi, Adventismopa qallariyninpi hunt’asqa karqanman hina, hinallataq tukukuyninpipas, iskay sapaq willakuykuna kanku: huknin iglesiapaq, huknintaq kay pachapaq.