Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Manaraq imataq cheqaq kayninmanta rimarinanchikpaq, rikuchisunmi kay yachayta qallarisqanchikta Apocalipsis qillqap huk ñiqin kapítulonpa kimsa ñawpaq versículonkunawan, chaymantataq yaparirqanchik huk artikulota Elíasmanta. Kay yachaykunap wakin munayninkunaqa kaykuna kanku: Estados Unidospa profecíapi ruwayninta reqsichiy, Jesucristopa Revelacionninpa willakuyninta kichariy, profetakunapa Diospa llaqtanpa unancha hina ruwayninta reqsiy, hinallataq yuyaymanay imatachus niyta munan Jesuspa Alfa kasqan. Rikuchirqanchikmi Apocalipsispa ñawpaq kimsa versículonkunata qhipa versículonkunawan hukllachasqanta hinaspa allinta tinkuchisqanta; iskayninpi, qallariypipas tukukuypipas, Jesusqa kikinmi reqsichikun Alfa hinaspa Omega hina, qallariy hinaspa tukukuy hina, ñawpaq hinaspa qhipa hina.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Elíasmanta huk pisi rimanakuyta iskay ñiqin yachakuypi llamk’achkarqanchik, chaywan rikuchinanchikpaq Bibliapa qallariq versículonkuna acuerdapi kasqanta Antiguo Testamento hinallataq Nuevo Testamento tukukuq versículonkunawan, chaymanta aswanpas Nuevo Testamentopa qallariq versículonkunaqa acuerdapi kasqantapas mayna hina Bibliata qhawariyta munaspayki, llapantinta hukllata otaq iskay Testamentokuna hina, qallariyninwanpas utaq tukukuyninwanpas.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Huknin puntoqa ñuqanchik maskhashanchik ruraspa ñawpaqman apaytaqa kay yuyaymi: Divinidadqa llamk’arqan pisi-pisimanta tukuy historiapi Dios kayninpa hunt’asqa kawsayninta rikuchinampaq. Chayraykun qhawaykurqanchik, imaynachus p’unchawkuna ñawpaqman puriptin, biblia nisqapi pacto historiapa temampi, Diosqa paso-pasolla aswan-aswanmi sut’incharqan kikinpa carácterninta imaymana sutinkunapa simbolismonwan. Tukuy-atiyniyuq Diosqa Abrahamwan rimarqan, hinaspa chayllataq Diosmi Moiseswanpas rimarqan, ichaqa Moisesta willarqanmi chaymantapacha sutin Jehová hina reqsichisqa kananpaq. Chaymanta, Cristo hamuptinqa, pay kikinta riqsichirqan Antiguo Testamentope mana reqsisqa kasqa sutinwan, Danielpa kimsa kaq kapitulunpi huk Babilonia runalla chay sutimanta huk rimayta nisqa kasqanman hina. Jesusqa manam sapan Yayaq sapallan paqarisqan Churin kasqantaqa reqsichikullarqanchu, aswanpas chaylla pacto historiapi kikinta reqsichirqan Runaq Churin kasqanta. Diosqa Millerita Adventismomanpas huk suti qorqan, Adventismo qallariyninwan pacto ruraspa haykuptin.

“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

“Kay pachapi, tukukuyman ancha qayllaña kashaptinchik, ¿ruwayninchikpi pacha runakunaman hina hina tukusunchikchu, chaymi runakuna yanqallamanta mask’anqaku Diospa sutichasqa llaqtantata tariyta? ¿Mayqin runallapas allichasunchu ñuqanchikpa sapankay qhawarisqanchikkunata, Diospa akllasqa llaqtantahina, imaraykuchus pacha qusqan ima allinchasqallapaq? ¿Diospa kamachisqan p’aqik runakunapa allin rikuyñinqa ancha chaninnaq hina qhawasqachu? ¿Pitaq Señor sutichasqan llaqtan runakuna yuyaymanankumanchu hatun Ñoqa Kani nisqamanta aswan hanaq atiyniyuq kasqanta? ¿Wañuchiyta munasunchikchu chay iñiypa t’aqwirisqa chiqankunata, mayqinkunachus ñuqanchikta Qanchis Punchaw Adventistakuna kasqaykuman ruwawarqanchik?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Sétimo p’unchay Adventistakunaman qosqa sutiqa Señorpa qosqanmi, chaymanta Hermana Whiteqa sapa kuti Adventistakunata Diospa sutichasqa llaqtan nispa riman. “Sutichasqa” ninanqa sutiyuq kayta nin. Hermana Whitepa nisqanman hina, Diospa sutichasqa llaqtan nispa reqsisqan iskay iglesiakunalla kan: ñawpaq Israelwan kunan pacha Israelwan.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Chaymi, Apocalipsis qillqapa yachayninpi ñawpaqman riykuchkaspanchik, niykichisqam hina, Filadelfiamanta runakunaman rikuchisqa “musuq suti”, paykunaqa pachak tawa chunka tawa waranqantinmanmi rikuchisqa kanku, prueba wichq’ay tukunanpaq manaraq chayashaqtin kichasqa profético pakasqa yachaymanta hatun rakiytan kan.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Pipas atipaqtaqa, paytaq Diosniypa templonpi huk pilarta ruwasaq, manañataqmi hayk’aqpas lluqsinqachu; hinaspataq qillqasaq paypa hawanpi Diosniypa sutinta, Diosniypa llaqtanpa sutinta, chay musuq Jerusalén sutiyuqta, hanaq pachamanta Diosniymanta uraykamusqanta; hinaspataq qillqasaq paypa hawanpi musuq sutiypas. Pipas rinriyuq kaq, uyariychun Espíritu imatachus iglesiakunaman nin. Apocalipsis 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Qhipa willakuy waqaychanapaqmi Jesucristoq Apocalipsisninpa willakuynin, chayqa paypa kikin kasqanmanta sut’inchaymi.

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

“Novio hamuqta suyakuqkunaqa llaqtaman ninanku: ‘Qhawariychik Diosniykichikta.’ Qespichiq k’anchaypa qhipa k’ancharinankuna, kay pachaman qusqam kanan qhipa khuyapayakuymanta willakuyqa, munakuyniyuq kasqanpaq kikinpa kaynin rikuchisqanmi. Diospa wawan-kunaqa hatun kayninta rikuchinanku. Kikin kawsayninkupi hinallataq kikin kayninkupiqa Diospa gracianninqa imatachus paykunapaq ruwasqanta rikuchinanku.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Ñuqaykuqa aswan achka rimanata churayku qillqasqaman Jesúsmanta hina Simi kasqanmanta; ichaqa kunanqa hap’isun “cheqaq kay” nisqa simita. “Cheqaq kay” nisqapa unanchaynin, hinallataq “cheqaq kay” simipis, hinallataq qillqakuna “cheqaq kaypa simin” nisqata ruwaqkunaqa, Cristopa kawsayninmanta unanchaymi.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

Chaymi Pilatoka payta nirqan: Chayhinaqa, ¿qamchu rey kanki? Jesusqa kutichirqan: Qammi ninki rey kasqayta. Kayraykum nacekurqani, kayraykum kay pachaman hamurqani, cheqaq kaymanta testimoniota qonanaypaq. Pipas cheqaq kaymanta kaqqa, simiyta uyarin. Pilatoqa payta nirqan: ¿Imataq cheqaq kayri? Chayta nispaqa, yapamanta judíokunaman lluqsirqan, paykunataq nirqan: Manam paypi ima huchatapas tariynichu. Juan 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Kay versículopi “chiqaq kay” nisqa griego simiqa hebreo simimanta hap’isqam kashan; chay simiqa huk qillqapas, hinallataq huk yupaypas kashan. Hebreo alfabetopa ñawpaq kaq qillqanqa ‘aleph’ nisqam. Cheqaqtapunin, hebreo alfabetopa ñawpaq iskay qillqankunaqa “aleph” hinaspa “beth” nispam kanku, chaykunataq ancha rikch’aku griego alfabetopi ñawpaq iskay qillqakunaman, chaykunaqa alpha hinaspa beta nispam kanku. Huñusqalla kashaspanku, “alphabet” simipa saphinta ruwanku. Chayrayku “alpha” simiqa (hebreo qillqa alephmanta) huk qillqahina, huk simihina, huk yupayhina, hinallataq Jesuspa achka sutinkunamanta huknin hina llamk’achisqa kashan.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Pilato tapukuptin: “¿Imataq cheqqaqqa?” nispa, Jesúsqa ñamña payman nisqaña karqa payqa “kay pachaman hamusqanmanta” rayku, hinallataq “paqariq kasqanmanta” raykuqa “cheqaq”manta testigota qhispichinampaq kasqanta. Chaymantapas yaparirqan: “llapa cheqaqmanta kaqkunaqa” Paypa siminta uyarin, nispa.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Kusisqañam kay profecíapa siminkunata ñawirispaqqa, hinaspa uyarispaqqa, chaypi qillqasqa kaqkunatapas waqaychankuqa; pachaqa qayllaña kashan. Apocalipsis 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

CHEQAKAY: G225—G227-mantaq lloqsim; cheqaqay: – chiqap, X chiqapta, cheqaqay, chiqap kay. G227—G1-manta (mana nisqa hark’ay hina) hinaspa G2990-manta; chiqap (mana pakasqa hina): – chiqap, chiqapta, cheqaqay. G1; Α. Hebreo simimanta paqarisqa; alfabetoq ñawpaq qillqa sanan: figurativamente sapallan (yupay hina llamk’asqanrayku) ñawpaq kaq. Alpha.

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

Jesusqa payta nirqan: Ñoqam kani ñan, cheqaq kay, hinaspa kawsay; mana pipas Yayaman chayamunchu, mana ñoqawanqa. Juan 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Jesús nispa: “Ñuqam… cheqaq kay kani” nisqanpi, payqa nisharan kashasqanta huk qillqa, huk yupana, hinallataq huk simi qillqa alfaqpa; chay simi alfa, chay qillqa alfa, chay yupana alfa ima llapallanmi “cheqaq kay” kanku. Danielpa qhelqanpi, Cristoqa kikinta rikuchikurqan musphay yupaq hina, chaymi hebreo simipi “Palmoni” nisqaq sut’inchasqan; chaytaq “the certain saint which spake” nispa t’ikrasqa kashan, Daniel pusaqniyuqpi.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Chaymantan huk santo rimashaqta uyarisqani, hinaspan huk santo nirqan chay rimashaq cierto santoman: “¿Hayk’aqkamataq chay rikuy kanqa sapa p’unchaw sacrificiomanta, ch’usaqyachiq huchallikuymanta, chay santuario hinallataq ejercitotapas sarusqa kananpaq?” Paytaq niwarqan: “Ishkay waranqa kinsa pachak p’unchawkama; chaymantaq santuariota mayllakuchisqa kanqa.” Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Chunkaq “huk santu” nisqaqa chunka kimsañiqin versículopiqa “Palmoni” nispanmi— musphaypaq yupaq, utaq pakasqa imakunapa yupaqnin. Kay iskay versículokunapim 2300 watakunapa profecían, hinallataq iskay 2520 watakunapa profecíankuna riqsichisqa kachkan. 2300 watakunapa profecíaqa “santuariomanta” rimarin, iskay 2520 watakunapa profecíankunataq “ejércitomanta” rimarinku, imaraykuchus santuariopas ejércitopas Romapa sarusqan kanqa. 2520 watakunapa profecíaqa Diospa santuarionta llaqtantawan sarusqa kayta rikuchin. Kimsa ukhu-mancharisqa, hukllachasqa, pachañiqinpi sayasqa profecíakuna, Bibliapi Jesus pay kikin musphaypaq pakasqa imakunapa yupaq kasqanta riqsichikusqan cheqllapi. Manan aswantaqa kay iskay versículokunallata akllasqanchu pay kikin pachapa Kamachiqnin hina riqsichikunampaq; aswanpas kay iskay versículokuna, mayqanpi pay kikin riqsichikun, chay pachata sut’inchanku mayqen pachapi kunan pacha espiritual Israelwan pactota yaykunanpaq, hinallataq chay iskay versículokuna Adventismopa tiyanan, chawpi sayayninwan.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Qillqa mayqintapas llapanmanta aswanmi Advento iñiypa tiyanan qhapaq sayayninpas, chawpi sayayninpas karqa kay willakuynin: ‘Iskay waranqa kimsa pachak p’unchaykama; chaymantaq santuarioqa mayllakunka.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Tukupay pacha chay 1798 watapi, Danielpa qillqan kichasqa karqan, hinaspa ñawpaq angelpa willakuynin historiapi chayamurqan, profecía yachaypa yapakuyninta reqsichispa, mayqinchus Millerita kuyuy pacha ukhupi karqan, chaymi Qanchis p’unchaw Adventismopa qallariynin karqan. Danielpa qillqan Milleritakunaman kichasqa kaptin, Palmonimanta huk willakuy—huk pacha willakuy—entiendisqa karqan. Diospa Siminqa hayk’aqpas manam pantanchu, hinaspapas sapa kuti tukukuyninta qallariyninwan reqsichin. Chayrayku, Adventismopa tukukuyninpiqa cheqaqtapuni kachkanqa Paypa kasqanpa rikuchikuynin, imaynachus Millerita historiapi karqan hinata. Kay cheqaq kayqa Adventismopa qallariyninpiwan tukukuyninpiwan sayasqa kachkan, ichaqa Danielpa qillqanwan Apocalipsispa qillqanwan nisqa tinkuyninpiwanpas sayasqa kachkanmi. Danielwan Apocalipsiswan huk qillqata rikuchinku, hinaspa chay rikuchikuypiqa iskay testigokuna kanku, ñawpaq kaq Daniel kaspa, qhipa kaqtaq Apocalipsis.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

“Danielpa qillqakunaqa Apocalipsiswan hukllam kanku. Hukninqa willakuy qhelqasqa, huknintaq rikuchisqa; hukninqa sellosqa qillqa, huknintaq kicharisqa qillqa.” Seventh-day Adventist Bible Commentary, volume 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Danielwan Apocalipsiswan ishkay qillqakuna kaspankupas huklla qillqam kanku, imaynatachus Bibliapas huklla qillqa kaspa Ñawpaq Testamento-man chaymanta Mosuq Testamento-man, utaq qallariyninman tukukuyninman rakisqa kasqan hina. Apocalipsis chunka hukniyuqpi, iskay testigokuna Moisés-ta Elías-ta hina rikuchisqakunaqa Ñawpaq Testamento chaymanta Mosuq Testamento kanku.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Iskay testigokunamantaqa profetaqa astawanmi rimarin: ‘Kaykunan iskay olivo sachakuna, hinallataq iskay mechero-kuna, allpapa Diosninpa ñawpaqenpi sayashaqkuna.’” “Qampa simiyki,” nispa salmistaqa rimarqan, “chakiykunapaqmi huk mechero, ñanniypaqtaq huk k’anchay.” Apocalipsis 11:4; Salmo 119:105. Iskay testigokunaqa Antiguo Testamento hinaspa Nuevo Testamento Qelqakuna­tami representan. The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Danielwan Juanwan iskay testigokuna kanku, iskayninku ñak'arichisqa, iskayninku prësukama apasqa, iskayninkumanmi qusqaqa kaqlla profético historiapa siq'in, qillqanankupaq, iskayninku pachak tawa chunka tawa waranqa runakunata sut'ichiq, iskayninku Jerusalén llaqta thuñisqa qhipapi kawsasqa, iskayninku wañuymanta kawsarimuymanta unanchakuna, (Juanqa timpuq aceitemanta, Danieltaq leonkunapa mach'ayninmanta).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Danielqa reqsin Cristopa kawsayninmanta huk sapa sut’i rikuchiyta qawachin, chaytataq ruwan iskay versículokunapi, chaykunatam inspiracionqa “columna chawpi” hinallataq “cimientosnin” nispa qayarin Qanchis Punchaw Adventista iglesiapaq. Chay iskay versículokunam karqan “coronación rumi”, qhipa rumi, cimientoskunapi churakusqa, William Millerpa ruwasqankunawan rikuchisqa karqan chaykunapi. Chay coronación rumim apamurqan hanaq pachapi santuarioq yachayninta, Diospa leyinta, Samana Punchawta, investigación juicio-ta, hinaspa Apocalipsis chunka tawañiyuq kimsa angelkunata. Danielqa qallariyninmi libroq, Juanqa tukukuyninmi.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Juanpa qillqasqanmi rikuchinqa Cristoq kayninmanta huk revelacionta Adventismoq tukuyninpi. Kunan pacha Israel moderno qallariyninpi, Payqa rikuchikurqan musphay Yupaq hina, tukuy yupaywan churasqakunaq Kamaqnin hina; Israel modernoq tukuyninpin ichaqa Payqa rikuchikuchkan musphay simiyachaq hina. Payqa tukuy imakunata rimasqawan chaskisqa Kamaqmi, simiq ruwakuynin kaptinpas, gramáticaq kamachikuyninkuna kaptinpas, simikuna, hinallataq alfabetoq qillqankunapas. Paymi paqarichirqan willanakuyta, simikunawan hunt’asqa kaqta, gramáticaq kamachikuyninkunawan kamachisqa kaqta, qillqasqa chaypas rimarisqa chaypas, huk alfabetoqwan qillqasqa, chayqa Paypa wakichisqan karqan; chaymanta aswanpas—Payqa Simi kikinmi. Chay Siminwanmi pusaq mana wakichisqa Laodicea runakunata t’ikraspan ch’uyanchasqa Filadelfia runakuna-man tukuchin.

Sanctify them through thy truth: thy word is truth. John 17:17.

Paykunawanqakuq cheqayniykipi: simiykiqa cheqaq kaymi. Juan 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

“santificay” nisqaman tikrasqa simiqa “santokhay” ninmi. Pachak tawa chunka tawa waranqa runakunaqa santo kanqaku, chay hinallataq chay allin kawsay-simintaqa “cheqaq kay”wan taripanqu, ichaqa nisunmanmi “Paypa simin”wanpas, imaraykuchus Jesusqa Simi kashan, paymi Cheqaq kayqa.

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.

Ñawpaqpiqa Simi karqa, chay Simitaq Dioswan kasharqa, chay Simitaq Diosmi karqa. Chayqa ñawpaqpi Dioswan kasharqa. Llapan imapas paywanmi rurasqa karqa; pay mana kaptinqa, mana ima rurasqapas rurasqachu karqa. Juan 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Qhawariy, kaymi Juanpa allin willakuyninpi qillqasqan ñawpaq kaq. Chayqa, nisqallataq, Génesispi ñawpaq qillqasqawan tupachkan. Chaymi testimonioman yapaykun, Génesis huk ñiqipi nisqanta aswan sut’inchaspalla reqsisichin.

In the beginning God created the heaven and the earth. Genesis 1:1.

Qallariypi Dios hanaq pachatawan kay pachatawan kamarqan. Génesis 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Ñawpaq versiculopi “Dios” nisqaman tikrasqa simi achkaqmi; chayrayku pacha qallariyninmantapacha rikuchin Dios hukllallamanta aswan kasqanta. Juanpa evangeliopin “Qallariypi” Simiqa Dioswan kasharqa, hinaspataq Dios karqa. Hinaspataq Simiqa Kamaq karqa.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Jesúsqa Palabranmi, hinaspan Bibliata rurachirqan divinidadtawan runakayta huñuspa—divinidadqa Santo Espírituwan rikuchisqa, runakaynataq chay iglesiakunaman apachinapaq kashaq librukunapi simikunata qillqaq runakunapi. Chayraykun Bibliataq Jesús hina runakaywan divinidadwan huñusqami. Bibliataq, urmaq, aycha munayniyuq runakuna chaypi rurasqa kasqankuta mana qhawarispa, qullanmi; hinallataq chayta qillqaq runakunapas qullaqmi karqanku.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

Ñuqanchikpas aswan takyachisqa willakuyta profeciamanta charinchik; chayman uyarisqaykichik allinmi, tutayasqa chiqnipi k’anchay hina llimp’ipi qhawaykachasqaykichikman, p’unchay paqarinankama, ch’aska paqarinapaq sonqoykichikpi lloqsinqankama: Kayta ñawpaqta yachaspaykichik, Qelqapi ima profeciapas manan sapallan runapa yuyayninmanta qhawarisqa kanchu. Profeciaqa manan ñawpaq p’unchaykunapi runapa munayninmanta hamurqachu; aswanqa Diospa ch’uyasqa runankuna rimarqanku Santo Espíritumanta kuyuchisqa kaspanku. 2 Pedro 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Profetakunaqaqa santu runakuna karqanku, ichaqa urmasqa runallaraq karqanku, tukuy runakuna huchallisqankurayku, hinaspa Diospa k’anchayninmanta pisipasqaña kanku. Chaywanpas Bibliamqa Dios kaywan runa kaywan huñusqa kasqanmanta ruwasqañam, hinaspa santu kashan, imaraykuchus Diospa Siminqa hamurqan kawsayninpi hinallataq qelqasqa Siminpi rikuchinampaq: runa kay, Dios kaywan huñusqa kaspaqa, mana huchallinchu. Imatachus Bibliamanta nisqaqa, chayllataqmi Cristomantapas cheqan, payqa Bibliam kashanmi.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Jesúsqa huchallikuq aychata pachaspa hap’irqan, ichaqa mana hayk’aqpas huchallirqanchu; chhaynapi rikuchirqan runa kay divinidadwan huñusqa kaspa mana huchallinanchu.

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

“Belén llaqtapa willakuyninqa mana tukukuq tematam. Chaypi pakasqa kachkan: ‘Diospa yachayninpa, reqsiyninpa ima qapaq kayninpa ukhuyninqa ancha mana tupay atina.’ Romanos 11:33. Qespichiqpa sacrificionta musphaspam qhawanchik, hanaq pachapa trono ninta michiq wasipi waqaychanawan rantiqtin, hinaspa yupaychaq angelkunapa kuska kayninta establopi uywakunawan rantiqtin. Runapa hatunchakuyninpas, kikinpi atiniyuq kayninpas Paypa ñawpaqenpi piñachisqa hina sayan. Ichaqa kayqa musphaypaq uraykuywan k’uyuchikuyninpa qallariynillan karqan. Diospa Churinpaqqa yaqapas mana tukukuq p’enqay uraykuy hinam kanman karqan runapa kayninta chaskiy, Adánraq Edenpi huch’uychasqa mana hucha kayninpi sayashaqtinpas. Ichaqa Jesusqa runa kayta chaskirqan, ayllukuna tawa waranqa watakuna hucha rayku kallpanchasqaña kashaqtin. Imaynachus Adánpa llapa churinkuna, chayhinallatataq Paypas hatun herenciapa kamachikuynin rurayninpa ruruchakusqankunata chaskirqan. Imayna chay ruruchakuykuna kasqantaqa kay pachapi ñawpaq ayllunkunapa historiapi rikuchin. Chayhina herenciayuqmi hamurqan llakiyninchikkunata, wateqaykunatawan rakinakuypaq, hinaspa mana huchayoq kawsaypa ejemplonta quwananchikpaq.” El Deseado de Todas las Gentes, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Jesúsqa Siminmi, hinaspataq Jesúswan Bibliapas runakayninta hinallataq divin kayninta huñusqa kan. Jesúsqa Bibliata pachak watakunapi ruraspa, Bibliapi kamachikunata churarqan, uyariqkuna uyarinankupaq. Bibliata kamachiq kamachikunaqa paypa kawsayninpa imayna kayninkunapas kanku.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

«Apocalipsispiqa Bibliaq llapan librokuna tinkunku hinaspa tukukunku. Kaypim Danielpa libroyninpa hunt’aynin kachkan.» Hechos de los Apóstoles, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

“complemento” nisqaqa simin nin: hunt’achiy, allinman churanapaq. Danielpa testimoniunqa Apocalipsispi tukukun, chaymi Danielpa testimoniunqa qallariy, Apocalipsisñataq tukuynin. Apocalipsispa qallariyninqa Apocalipsispa tukuyninpi yapamanta rimakun, hinaspataq Daniel qillqapa huk ñiqin kapítulunpa ñawpaq versículunpi kachkan cheqaq Israelwan cheqaq Babiloniawan maqanakuy, chaypi Babilonia atipan; ichaqa gracia pacha tukukuyninpa historianta tukuchkaptin, Daniel 11:45, 12:1 nisqanman hina, espiritual Babiloniaqa espiritual Israelwan maqanakushan, hinaspataq tukuypi Babiloniaqa chinkapun, Israelñataq atipan. Imaynan Juanwan Apocalipsispi kasqan hina, chhaynallataq Danielpa testimoniunpa qallariyninqa testimoniunpa tukuyninwan acuerdan. Chayqa, ¿imataq cheqaq kachkan?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Yachachiyqa huk simim, mayqin iñiqchasqa runakuna ima allin kasqanta entiendenku chayta sut’ichiq. Chaypa munaynin utaq llamk’ayninqa manam Bibliaman nitaq Cristianismollamanqa wichq’asqachu. Suti cristianismopiqa ichapas aswan achka llulla “yachachiykuna” kanman cheqaqkunamantapas; espiritu Babilonia, papakuyqa sapa qhelli, millay p’isqupa watana kan, chay p’isqukunataq mana allinkunata rikuchinku, chaykunatañataq iglesiakuna llulla yachachiykunawan sayachinku hinaspa pakanku, kayhina: kamachikuyqa chinkachisqañam nispa. Ichaqa cheqaq yachachiyqa kanmi.

“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

Berea llaqtapi runakunap yuyayninkunaqa manam ñawpaqman chakatasqa huk llullakuy huchallinakuywan kichkachasqachu karqan. Paykunaqa munarqankum apostolkunapa willasqan yachachikuykunapa cheqaq kayninta allinta tapukuyta, maskhayta. Bibliataqa manam musphay munaylla raykuchu yachaqayta munarqanku, aswanqa prometesqa Mesíasmanta qelqasqa imakunachus kasqanta yachanankupaqmi. Sapa p’unchaymi paykunaqa Diospa samayninwan qelqasqa qelqakunata maskharqanku; qelqakunata qelqakunawan tupachispankutaq, hanaq pacha angelkunaqa paykunapa ladonpi kasharqanku, yuyayninkunata k’ancharichispa, sonqonkutataq allinta takyarichispa.

“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

Maypipas evangeliopa cheqaq-kayninkuna willakuykunku chaypiqa, cheqaqtapuni allinta rurayta munasqakunaqa Santu Qellqakunata allin sonqowan mana qhellqaykuspa maskayman pusasqa kanku. Sichus kay allpapa historianta tukuchiq rikch’ariyninkunapi, piqkunamanmi pruebayuq cheqaq-kayninkuna willasqa kachkan, chaykuna Berea llaqtayuqkunapa ejemplonta qatipakuspanku, sapa p’unchaw Santu Qellqakunata maskaspa, Diospa siminwan paykunaman apamusqa willakuykunata tupachispa, kunan p’unchawqa achka runakuna Diospa leyinpa kamachikuyninkunaman cheqaq sonqowan kasukuk kankuman karqa, mayqenpichus kunanqa pisilla kachkan chaypi. Ichaqa, mana munasqa Biblia cheqaq-kayninkuna rikuchisqa kaptinqa, achka runakuna kay tapukuyta mana ruranayankuchu. Santu Qellqapa sut’i yachachikuyninkunata mana atispa kutichiyta, chaywanpas rikuchinku aswan hatun mana munayta qusqa pruebakunata yachayta. Wakinqa yuyanku, kay doctrina-kuna chiqaqtapuni kaptinpas, aswan mana imapas kasqanta, musuq k’anchayta chaskinkuchus manachus chaymanta; hinaspan kusisqa llulla willakuykunaman hap’ipakunku, chaykunata awqaqa almas-kunata pantachinampaq llamk’achin. Chayhinataqmi paykunapa yuyayninkuna pantasqawan tutayaykuchisqa kanku, hinaspan hanaq pachamanta t’aqasqa rikurinku.

“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

“Tukuy runakuna juzgasqa kanqaku qusqan k’anchayman hina. Señorqa kachamunmi Paypa embajadorninkunata salvación willakuywan, hinaspa pichqankuna uyariqkunaqa Paymi cuentata mañanqa Ima hinam servidorninkunapa siminkunata tratanku chaymanta. Cheqaq sonqowan cheqaq kayta maskhaqkunaqa allinta, Diospa Siminpa k’anchayninpi, paykunaman qhawachisqa doctrinakuna­ta sumaqta investiganqaku.” Hechos de los Apóstoles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Kaqninmi “yachachikuykuna” mayqinkunachus “evangeliopa chiqaq rimayninkuna” kasqanku, chaykunataqa allinta maskhaspa yachaytaqmi kanan. Wakin, ichapas llapallanpas, “pruebapa chiqaq rimayninkuna” kanku. Sábado p’unchawqa sasallam yacharinapaq kaq pruebapa chiqaq rimayninmi. Chiqaq yachachikuykunapas, llulla yachachikuykunapas kanmi. Wakin chiqaq yachachikuykunaqa, uyariqkunaq ñawpaqenpi huk pruebatam churanku. Hinallataqmi huk laya chiqaq rimaypas kan, mayqinmi huk pacha tiempopaq wakichisqa kashan. Chay chiqaq rimaykunataqa “kunan pacha chiqaq rimay” nispa sutichanku.

“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Ancha ancha chanin kaq cheqaqkuna kan Diospa Siminpi, ichaqa kunanqa ‘kay pacha cheqaqmi’ rebañopa nisqanta munan. Rikurqanim apakkunapa peligroyninmanta, kay pacha cheqaqpa allin, ancha importan kaq puntokunamanta karunchakuspa, mana rebañota huñunaypaq, nitaj almapa santu kayninpaq yanapananpaq hina kaq yachachiykunapi tiyaykusqankumanta. Satanásqa kaypi tukuy atisqan ventajata hap’inqa causata dañanaypaq.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ichaqa imaraykunan, santuarionmanta rimanakuspa, 2300 p’unchaykunawan kuska, Diospa kamachikuyninkuna, Jesuspa iñiyninpas, allin yuyaysapaq hinallataq churasqa kanku ñawpaq Adviento kuyuyta sut’inchanankupaq, kunan kaq kasqanchista rikuchinankupaq, iskayrayasqakunapa iñiyninta takyanankupaq, hinaspa hatun k’anchayniyuq hamuq p’unchaykunamanta chiqap kayta qonankupaq. Kaykunatan achka kuti rikurqani, kachaqkunaqa aswan hatun yachachinankupaq imaraykukunamantaq rimanankupaq tiyakun chaykunas kasqanta.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Adventistakunaqa sapa kuti kay pasaje-taqa usananku, imatachus cheqaqtapuni ninqa chaymanta ayqenankupaq. Paykunaqa rimanku, ñawpaqman churana kachkan nisqanchik “kunan pacha cheqa yachachiy” willakuyninchikkunapiqa, santuario-llam, 2300 p’unchawkuna-llam, kamachikuykuna-hina, hinaspa Jesuspa iñiynin-llam allinta enfatizanapaq kasqanta. Kaytaqa ninku, kay tawa yachachisqakunaq ima kasqanmanta sut’ichasqa kaqta ayqenankupaq.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Kay chusku jatun cheqaqkunaq munayninqa kaymi: “allin yuyaywan hunt’asqa karqan ñawpaq Advent movimiento nisqata sut’inchananpaq, kunan imayna sayasqanchista rikuchinanpaq, iskayrayasqakunapa iñiyninta takyachinanpaq, hinallataq hatun k’anchayniyuq hamuq p’unchawpaq takya kayta qonampaq.” Kay chusku kunan cheqaq yachachiykuna rurasqa kanku rikuchinankupaq imaynatachus Adventismoq qallariynin (ñawpaq Advent movimiento) Adventismoq tukuyninta (ñuqanchikpa kunan sayayninchikta) rikch’achin. Chay chusku ñawpaq yachachiykunaqa “allin yuyaywan hunt’asqa” kanku sut’inchanankupaq kay kamachiyta: tukuyqa qallariyninwanmi rikch’achisqa kachkan. Kay saminchasqa qillqaman hina, kaymi “kunan cheqaq” nisqa, maytatachus “uywa qatipa” kunan munan.

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Ñawpa Israelqa Israelpa qallariyninmi, kunan pacha Israeltaq tukukuyninmi. Ñawpa literal Israelqa qhipa pacha qallariyninmanta 1798 watapi, Domingo kamachikuykama, Qanchis Punchaw Adventista llaqtata rikuchiq unanchan karqan. Cristopa ñawpaq hamuyninman ñawpaqtaqa “kunan chiqap yachachiy” manam judiokunapaq rikurisqachu, paykunaqa suyaykuna hinallataq yachaykuna qatiyninkupi hap’ipakusqankurayku qhawsaqa (Laodicea hina) karqanku.

“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

“Munanchikmi yachayta kay pacha tiempopi maypin kawsashanchikta. Mana kuskanchikchu entiendenanchikta. Mana kuskanchikchu sonqonchikman hap’iyta. Sonqoy ukupi khatatatanmi, imaynachus yuyarini ima hatun awqayuq kasqanchikta tinkunapaq, hinallataq mayna mana allin waqaychasqa kasqanchikta paywan tinkunapaq. Israelpa wawanakunapa pruebasninkuna, hinallataq Cristopa ñawpaq hamuyninman chayraq qayllapi kasqanku pachapi imayna kayninkuta, kutin kutinta ñawpaqniyman rikuchisqa karqan Diospa llaqtanpa maypi kasqanta qhawachinapaq, paykuna imayna yachakuyta tarisqankuta Cristopa iskay kaq hamuyninman ñawpaqta—imaynachus awqa llapa ocasiónninta maskharqa judiokunapa yuyayninkunata kamachinapaq, chay hinallataq kunan p’unchawpi maskhashan Diospa kamachiqninkunapa yuyayninkunata ñawsayachiyta, ama atinkuchu chanin ancha sumaq cheqaq-kayta reqsinankupaq.” Selected Messages, libru 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Hamut’asqanchis qhipa qillqasqa nisqanman hina, judíokunaqa “Diospa qallariynin chiqaq kayninta” mana rikuytaña atirqankuchu, chay qallariynin chiqaq kayqa judíokunapaq Egipto llaqtamanta qispichisqa kaypa willakuynin karqa. Chay qispichisqa kaypa willakuyninmi paykunapa qallariynin chiqaq kaynin karqa; chaymi karqa wawakunaman yachachinankupaq kamachisqa chiqaq kay, mirayninkuta tukuy purisqanpi. Pantarqankum, imaynan Adventismo pantarqan hina. Ñawsa rikuywan kasqa judíokunaman chiqaq kayta qawachinapaq, Jesúsqa chiqaq kayta huk churakuyman churarqa.

“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

“Qispichiqpa p’unchaykunapi, judiokunaqa ancha ñit’arisqa yachaq cheqaq-kusikuy quri-rumikunata tradición nisqapa hinaspa fábula nisqapa q’upa-q’upawan chinkachisqaku, chaymi manaña atikurqachu cheqaqta llullaqmanta reqsiy. Qispichiqqa hamurqa superstición nisqapa q’upa-q’upanta hinaspa unaymanta munasqa pantaykunata pichaypaq, hinaspa Diospa siminpa quri-rumikunata cheqaq kaypa marconpi churaypaq. ¿Imatataq Qispichiq ruwanmanku kunan ñoqanchisman hamuspan, imaynachus judiokunaman hamurqan hina? Payqa chayllata hina ruwanman karqan, tradición hinaspa ceremonia nisqakunapa q’upa-q’upanta pichaspa. Judiokunaqa ancha phiñasqa hinaspa chukchakusqa karqaku pay chay llamk’anata ruwaptin. Paykunaqa Diospa ñawpaq cheqaqnintaña qonqarusqaku karqan, ichaqa Cristoqa wakmanta rikuchimurqan. Ñoqanchispa llamk’ayninchisqa Diospa ancha chanin cheqaq-kayninkunata supersticiónmanta hinaspa pantaymanta qispichiymi.”

“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

“Hatun chiqaq cheqaq chiqaq cheqaq chiqaq chiqaq cheqaqkunaqa pakasqa karqan, mana rikuy atiylla hina, hinaspa pantaywan supersticiónwanmi k’anchayninta chinkachisqa, mana munaychasqa tukusqa. Jesusqa Diospa k’anchayninta rikuchin, hinaspa sut’i cheqaq kaypa sumaq llipyayninta tukuy divino hatun k’anchayninpi orqomun. Ch’uyay sonqoyuq runakunaq yuyayninkunaqa admiraciónwan hunt’asqa kanku. Sonqonkunaqa paymanmi santo munakuyninkunawan aysasqa kanku, paymi cheqaq kaypa quri ruminkunata orqomuspa, yuyayninkuman qhawachirqan.”

“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

“Judiokunaqa cheqaq kaymanta wakin rak’ita entienderqanku, hinaspata Diospa siminmanta wakin rak’itapas yachachirqanku; ichaqa mana yacharqankuchu Diospa kamachikuyninpa karu chayamunanta. Cristoqa kawsaymanta hamuq yachachikuykunapa q’upñin-ta picharqan, hinaspata Diospa munayninkunapa cheqaq sonqonta hinaspa ukhu muyunta rikuchirqan. Chayta ruwaspaqa, paykuna mana atipay atispa piñakuyman chayarqanku. Llaqtamanta llaqtaman llullakuy willaykunata mast’arqanku, Cristoqa Diospa ruwasqanta thuñichisqanmi nispa. Ichaqa Jesús ñawpa kaq rikch’ayninkunata chinkachispa, ñawpa cheqaq yachachikuykunata kutichimpuqmi, cheqaq kaypa marconpi churaykuspa. Payqa chaykunata tupachirqan hinaspa hukllachirqan, hunt’asqa hinaspa sumaq takyasqa cheqaq yachachikuy sistemata ruwaspa. Kaymi qespichiqninchispa ruwasqan karqan; kunanri, imataq noqanchik ruwasaq? Manachu Cristowan huk sonqolla llamk’asun? Rimaylla uyarisqakunallawanchu kamachikunqa? Sapaq umanchikpa yuyayninchikkunawanachu Diospa k’anchayninta ñawpaqninchikmanta pakasaq? Ñoqanchikqa allinta ñawirinanchikmi, allinta entiendespa uyarinanchikmi, hinaspata hukkunamanpas yachachinanchikmi yachasqanchikkunata. Wiñaypaqmi kawsay tantata yarqhachispa mask’ananchik, wiñaypaqmi kawsay unu mask’ananchik, Libanopa rit’inta mask’ananchikpas, cheqaq p’uyupa kawsayniyuq, chiriyachiq yakukunaman runakunata pusayta atisunchikpaq.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Ñawpaq hamuyninpi Jesúsqa “ñawpa cheqaqkunata yapamanta sayarichirqan, cheqaq kaypa armazonninman churarispa. Payqa chaykunata tupachirqan hinaspa huñurqan, hunt’asqa hinaspa allin yanantinchasqa cheqaq kaypa huk sistemata rurarispa.” Jesúsqa machu Israelpa qallariyninpi historiata llamk’achirqan ñawpa cheqaqkunata yapamanta sayarichinapaq, hinaspa chayta ruwarqan chay cheqaqkunata tupachispa (yachachiy-muyupi) hinaspa huñuspa (paralelopi, siq’i siq’ipi hawaykuqta hina). Chayta ruwarqan judiokunata kacharichinapaq chay ruwaykuna hinaspa sapaq yachaykuna paykunata ñawsaqchasqanmantam. Chay historiaqa literal Israelpa tukukuynin historiankaran.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Adventismoqa kutichisqa hina kachkan ñawpaq Israelpa tukukuyninpa historianta, chaymanta cheqaqta mayman churana rikch’aynin, amahina Laodiceapa ñawsay-tradiciónninwan costumbrenwan qhespichinapaq, kunanmi hunt’asqa kachkan imaynachus Cristo judíokunawan rimanakusqanpi. “Machu cheqaqkunaqa” “marcu” nisqa cheqaqmanmi churasqa kanan, huk profético siq’ikuna huk profético siq’ikunawan huñunakunanpaq, “siqi patapi siqi” nisqa hina, kikinchasqa parallelopi, ichapas huk Laodiceata ñawsayninmanta qhespichinapaq. Cristoqa llapa imaymanapi ejemplonchikmi.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Bibliapiqa kachkan chiqaqkunaqa doctrina nisqawan reqsichisqa kanku, chaymantaqa “achka admirasqa chiqaqkuna kanku”, ichaqa kanmi hinallataq “kunan p’unchaypa chiqaqnin” nisqa, mayqinchus “kay ‘generación’ llaqtamasinkunapa prueban” kasqa, chay chiqaq rikhurichisqa kashaqtin. Profecía hinaqa kayqa Adventismopa tawa kaq generaciónninpi pasakun, hinaspa “kunan p’unchaypa chiqaqnin”, “kay generaciónpaq prueba kasqa”, mana ñawpaq kaq Adventismopa generacionesninpaq prueba karqanchu.

“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

Qillqakunaq Santu Qillqapiqa kanmi wakin imakuna yuyayman chayananpaq sasa kasqankumanta, chaykunataq, Pedro nisqan simiman hina, mana yachaqkuna hinallataq mana takyasqa runakuna k’ewiykunku kikinkuq chinkayninman. Kay kawsaypiqa ichapas mana atisunchu sapa Santu Qillqapa rakinapaq yuyayninta sut’inchayta; ichaqa mana kanchu imapas kawsaypaq ancha allin ruwanakuy chiqaq kaymanta pakasqa kaq, chinkachisqa ima pakaywan. Diospa munayninpi pacha chayamunqa pacha chaymanta chiqaq kaypi kay pachata pruebaman churanaqpaq kaptin, runakunaq yuyayninkutaq Paypa Espiritun kallpachinqa Santu Qillqata mask’anankupaq, ayunaywanpas mañakuywanpas, t’inkisqa t’inkisqa tarisqa kaspa huk sumaq watasqa cadena hinaman huñusqa kanan kama. Sapa chiqaq kaq, almakunapa qispikuyninta chaylla rikhurichiq, hinallataq sut’ita rurasqa kanqa, mana pipas pantanankupaq nitaq tutayaypi purinankupaq.

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Hinallataq ñawpaqmanta pacha profecíaq cadena-ninta qatispanchik, kay pachaq tiempo-ninchikpaq rikuchisqa cheqa simiqa sut’ita rikuchikurqan, sut’itaq willakurusqa karqan. Kusisqa atipayninchikkunamanta hinallataq ñanninchikman k’anchamuq k’anchaymantaqa yupaychayuqmi kanchik. Ñawpaq miraykunapi kawsaqkunaqa paykunaman k’anchamunanpaq saqisqa k’anchaymanta yupaychayuqmi karqanku. Yuyayninkutaqa Sagrada Escrituraq imaymana puntunkunamanta llamk’achirqanku, chaykunataq paykunata prueban. Ichaqa mana hamuqta qhawaykuq cheqa simikunata hinaqa paykuna manam entiendirqankuchu. Mana hap’iq k’anchaymantaqa manam paykuna yupaychayuqchu karqanku. Bibliataqa paykunapas charirqanku, imaynan ñoqanchikpas chariq kanchik hina; ichaqa kay hallp’aq historianta tukuchiq escenakunawan t’inkisqa especial cheqa simiq kicharikunanpaq tiempoqa kay hallp’api kawsanqakuq qhipa miraykunapi kashan.”

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

“Chhikaq cheqaqkunaqa wiñaymirqanku imayna kawsaykuna kasqanman hina sapa miraykunapaq. Kunan pacha cheqaqqa, kay miray runakunapaq huk pruebakunam, manam ñawpaq achka miray runakunapaqchu pruebakara. Sichus kunan ñuqanchisman k’anchamuchkan chay tawa kamachiypi kaq samana p’unchawmanta k’anchayqa ñawpaq miraykunaman qusqaña karqanman kara, Diosqa chay k’anchaymanta paykunata mañakunman karqa.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Adventismoq historiapin chusku miraykuna kasqanta mana munaspa ñiqkunapaq, Habacucpa Tablankunaman qhawariychikmanmi. Kay chiqaqta aswan sasaqlla entiendenapaq huk ancha sasan ñanqa kaymi: Laodicea sutinqa ninmi, huk llaqtata juzgasqa. Adventismopa qallariyninqa juiciopa kichariyninta willakurqan, Adventismopa tukukuynintaq juiciopa wisq’aykuyninta willakun. Juiciopa wisq’aykuyninqa kimsayuq chaymanta tawayuq miraykunapin ruwakun.

Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

Ama ruruychasqa ima wakintaqa, nitaq hanaq pacha patapi kaq imapa rikch’aynintaqa, nitaq kay uray allpapi kaq imapa rikch’aynintaqa, nitaq allpa uranpi unu ukhupi kaq imapa rikch’aynintaqa, ama qampaq rurachikunkichu. Ama paykunaman qonqorikunkichu, nitaq yupaychankichu; noqaqa, Señor Diosniyki, envidioso Dios kani; cheqnikuwaqniykunapa taytakunapa huchanta wawakunaman watukuni, kimsaq, tawa miraykama; kuyakuwaqniykunaman ichaqa waranqa runakunaman misericordiata rikuchini, kamachiykunatapas waqaychaqkunaman. Éxodo 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Taripaypa tukukuyninpi, qhipa miray Laodiceapi kaj Adventismo (huk juzgasqa llaqtamanta runakuna) juzgasqa kanqa, hinaspataq Señorpaj siminmanta wijch’usqa kanqa, imaynatachus ñawpa Israel llaqta Jerusalén llaqtapa chinkachisqanpi karqa hina. Biblia yachachikuykunaqa cheqaqkuna kanku, hinaspataq kanmi pruebayuq cheqaqkuna, chaymantaq kanmi kunan pacha cheqaqkuna. Kunan pacha cheqaqqa sapa kuti pruebayuq cheqaqmi, ichaqa sut’inchanmi huk pruebayuq cheqaqta, kaypacha kawsashan miraypaq musamman wakichisqa kaqta. Ichaqa cheqaq kasqaqa kayhinam aswan rikurin: Diospa siminmanta mayqin cheqaqtapas ñoqanchik akllakuspa qhesachakuspa mana chaskisunchik chayqa, chay cheqaqmi ñam huk pruebayuq cheqaqman tukupun, hinaspataq ñoqanchik chay pruebaytaña pantaspa mana atipasqanchik.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Jesúsqa Diospa siminmi, payqa cheqaq kaqmi. Payqa Pilatoman willarqan imaraykuchus “hamurqa” “kay pachaman”, “cheqaqmanta testigota qunanpaq”; chaymanta, llapaqpis paypa vozninta uyariqqa, “cheqaqmanta kaqmi.” Chay “cheqaq” nisqa simi, mayqintachus Pilatowan Jesús rimarqanku, hebreo simimanta hamun; chay simiqa “cheqaq” nisqaman tikrasqa kashan, hinaspataq Machu Testamentopi pachak iskay chunka qanchis kutita tarikuyta atin. Chay hebreo simi (H571) inglés simikunaman imaymana simikunawanmi tikrasqa, ichaqa Machu Testamentopeqa iskun chunka iskayniyuq kutita “cheqaq” nisqamanmi tikrasqa kashan. Chayqa hukninmi chay sinchi atiyniyuq ancha ukhu simikunamanta, achka patakunapi.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Simi “chiqaq” nisqa hina Old Testamentopi tikrasqaqa kimsa hebreo qillqakunanmantam sast’arisqa, hebreo qillqakunawanqa sapa qillqaqa kikinpa sut’i kayninta hap’in; chayrayku qillqakunamanta ruwasqa simiqa sapa qillqapa huñusqa kaq ninakunata t’aqwirispa, simipa tukuy nisqanta paqarichin. Simi “chiqaq” nisqaqa kimsa hebreo qillqakunamantan ruwasqa: hebreo alfabetopa ñawpaq qillqan, chawpipi kaq huk qillqa, hinaspa hebreo alfabetopa qhipa qillqan. “Chiqaq” nisqaqa Old Testamentopi alfabetopa ñawpaq hinaspa qhipa qillqankunawanmi rikuchisqa, huk qillqawan chawpipi!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Kaymiqa Bibliaq “ñawpaq rimay kamachikuy” nisqapa sut’inchasqanmi. Ima yachaymanta rimaypas ñawpaq kutipi rikuchisqa kaptin, chaymi aswan hatun ancha allin qhawarisqa t’aqay chay simipaq, imaraykuchus chay simiqa muhu hinam, hinaspataq tukuy willakuyta paqarichinapaq munasqa llapa ADNninta uqllapi apamun. “Ñawpaq rimay kamachikuy” nisqapi iskay ñiqinpi aswan ancha allin qhawarisqa t’aqayqa qhipa qhawarisqa t’aqaymi, imaraykuchus chaypim qallariymanta tukukuyman chawpinpi paqarimuq llapa willakuykuna hukllachasqa watasqa kachkan. “Revelación nisqapi Bibliaq llapa librokunan tinkunku hinaspa tukukunku,” hinaspataq Revelaciónqa Bibliaq qhipa libroymi.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Qhaway simita “chiqap kachay” nisqaqa, mayqintachus ñawpaqta yuyarisqanchikqa, “Aleph” sutiyuq qillqawan qallarin; chunka kimsayuq kaq qillqaqa “Mem” sutiyuqmi; iskay chunka iskayniyuq, qhipa kaq qillqataq “Tav” sutiyuqmi. Chayqa, hinallataq, kay qillqakunapa sut’inchayninkunapi ima munayninkupas achka rikch’ayninkuna kan, mayqin simi yachaqmanchus sut’inchanapaq risaqtiykiman hina; ichaqa, sapaq sut’inchaykunapa hatun lliw nirqankunaqa ancha allin yachachiqmi.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): ñawpaq qillqa hebreo alfabitupi, hinaspataq sapa kuti hukllaywan tinkisqa kachkan, Diospa kayninta hinaspa wiñay kayninta sut’ichaspa, Dioswan kamasqanwan tinkikuyninta unanchaspa.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Kimsa chunka kimsayuq kaq qillqa hebreo simi alfabitupi, hinallataq achka kuti yakuwan tinkichisqa kachkan.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Hebreo alfabetopa qhipa qillqa, hinallataq “señal” utaq “marka” nisqapa niyninta apaq. Sapa kuti tukukuypa yuyayninwan utaq kamasqapa “sellon” nisqawan tupachisqa kachkan. Ñawpa hebreo simipi, Tav qillqaqa chakata hina rikch’aynin karqan.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

“Cheqaqa” nisqa hina tikrasqa hebreo simi, mayqenchus yuyarisqanchik, kimsa qillqakunamanta ruwasqam, chaykuna kuskanpi wiñaypaq evangelio-ta rikuchinku. ¿Imataq? Kayqa sasachakuyniyoqchu riqsisqa kanman, sichus yachanki kimsa angelkunapa willakuyninkuna wiñaypaq evangelio kasqanta. Riqsiy atikun, imaraykuchus kay kimsa qillqakunapa sut’inchayninkuna kimsa angelkunapa willakuyninta rikuchinku.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Apocalipsis chunka tawayuqpa ñawpaq angelninmi wiñaypaq evangeliota reqsichin, chaymantataq llapa pachamanta runakunata “Diosman manchakuychik” nispa willan, hinaspa Kamaqta yupaychaspa payta hatunchaychik nispa. Chay kimsa qillqakunamanta ñawpaq kaqpa, (Aleph) nisqapa sut’inchasqanqa kaymi: “Dioslla, wiñaypaq Dios, hinaspa runakunapa Kamaqnin kasqanrayku, runakuna reverenciawan manchakuspa yupaychanankupaq Dios.”

Aleph represents the first angel’s message.

Alephqa rikch’achin ñawpaq angelpa willakuyninta rikuchin.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Iskay kaqnin angelpa willakuyninqa runakunata Babiloniamanta lluqsinankupaq waqyayku, Santo Espíritu uyarisqa hina hich’asqa kasqanmanta señalan, hinaspa Babiloniapa hatarikuyninta reqsichin. (Mem) sut’ipa nisqenqa yakuwan t’inkisqa kachkan, chaymi Espíritu hich’aykuyninpa unanchaqan; hinaspa alfabetoq chunka kimsayuq yupayninmi, chunka kimsayuqqa hatarikuypa unanchaqan kasqanrayku, chayhinataq Babiloniata reqsichin. Memqa kaqnin angelpa willakuyninta unanchan.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Kimsa kaq angelqa runakunata amonestan uywaqa señalta ama chaskinankupaq, iskay kasta yupaychaqkunata, hinallataq Diospa piñakuynintapas reqsichin. (Tav) nisqapa sut’inchayninqa kaymi: huk “señalta” rikuchin, (uywapa señalan); kamasqapa sellonta rikuchin, (Diospa sellon). Kikin qillqaqa chakata hina rurakusqa kachkan. Tavqa kimsa kaq angelpa willakuyninta rikuchin.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

“¿Imataq kawsaq Diospa sellon, paypa llaqtanpa urkunman churakusqa? Chayqa huk señalmi, angelkunaqa ñawinchanku, ichaqa mana runaq ñawinkunachu; imaraykuchus wañuchiq angelqa kay qispichiypa señalninta rikunan tiyan. Yuyaysap’a umalliq yuyayqa rikunña Calvario cruzpa señalta Señorpa wawaychasqan churinkunapi warmi churinkunapiwan. Diospa leyin p’akiy huchaqa apasqañam. Paykunaqa kasarakuy p’achayuqmi kachkanku, hinaspa tukuy Diospa kamachikuyninkunaman kasukuq hinaspa cheqaqmi kachkanku.”

“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

“Señorqa manam pampachinqachu cheqaqta reqsiqkunata, simipiwan rurayninpipas mana kasukuspa kamachikuyninkunata.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Hebreo simipi “chiqap” nisqa tikrasqa simi kimsa qillqayuqmi, sapa hukninpas kikin sut’inchayninkunayuq. Chay kimsa sut’inchaykunam kimsa angelkunapa willakuyninkunapa sut’inchayninkuna kan. Hinallataq ñawpaq angelpa willakuyninpa sut’inchayninkunam kan, imaraykuchus ñawpaq angelpa willakuyninqa Adventismo qallariyninpi willakusqa willakuymi karqa, kimsañiqin angelpa willakuynintaq Adventismo tukukuyninpi willakusqa willakuymi. Jesúsqa tukukuyninta qallariyninwan rikuchisqanrayku, ñawpaq angelqa kimsañiqin angelpa willakuyninpa llapa profético señalkunata hap’in. Chhaynata rurashaspan, hebreo simipi chay kimsa qillqakunapa sut’inchayninkuna manam kimsañiqin angelpa willakuyninllapa unanchankunachu kan, aswanpas ñawpaq angelpa willakuyninpa unanchankunapas kan.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Juanqa Apocalipsispi nisqapi kamachisqa karqa chay hina kasqankunata qillqanampaq; chayta ruwaspataq huk pachallapi hamuq pacha imakunachus kanqa, chaykunatapas qillqasharqa. Payqa qallariyta qillqarqa tukukuyninta rikuchinampaq. Sapa ima mana iskayrayayniyuq simikunawan, Qanchis p’unchawniyuq Adventistakuna yachachisqa kanku Milleritakunaq willakuyninta yachanankupaq hinaspa willakunankupaq; chayqa ñawpaq angelpa willakuyninmi. Chay chiqaqkuna hinaspa chay historiata yachaspanchik, willakuspanchiktaq, kinsa kaq angelpa willakuyninta willakushanchiktaqmi, ñawpaq angelpa historiantapas yapamanta rurashanchik.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Diosqa manam huk musuq willakuyta quwasunchu. Ñuqanchikqa willananchikmi chay willakuyta, mayqinchus 1843 watapi, 1844 watapipas, huk iglesiakunamanta lluqsichiwanchik.” Review and Herald, 19 de enero de 1905.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

“1840–1844 watakunapi qosqasqa llapa willakuykunaqa kunan kallpawan rurasqa kananpaqmi, imaraykuchus achka runakuna pantasqaña kachkanku. Chay willakuykunaqa llapa iglesiakunamanmi chayanan.” Manuscript Releases, volumen 21, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

“1841, ‘42, ‘43, hinaspa ‘44 watakunapi chaskisqanchik cheqaqkunaqa kunanqa yachakunanmi, hinaspa willakunanmi.” Manuscript Releases, volumen 15, 371.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Willakuyqa hamusqaña: Mana ima imapas yaykunanpaq saqesqa kananchu, iñiypa cimientonta chinkachinampaq, mayqan patapi ñuqanchik ruwaspa hamurqanchik 1842, 1843, 1844 watakunapi willakuymi chayamusqanmantapacha. Ñuqaqa kay willakuypi karqani, chaymantapacha kay p’unchaykama pacha, kay pachapa ñawpaqenpi sayarqani, Diospa qowasqanchik k’anchayman chiqap kaspa. Manam yuyaykuchkanichu chakiykuta uraykachiyta chay plataformamanta mayqenman churakusqa karqan, sapa p’unchay Señor-ta mask’aspa sonqo llapanmanta mañakuywan, k’anchayta mask’aspa. ¿Yuyankichu ñuqa saqeymanman Diospa qowasqan k’anchayta? Chayqa Wiñay Rumi hina kanan. Chaymi pusawashan qowasqa kasqanmantapacha.” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Ñawpaq angelpa willakuyninpas, chay willakuy maypichus rikuchisqa karqan chay historiapas, kunan pachas historiaykuwanmi kikinchasqa kashan hinaspa sut’ichin—wakin profético amuychakuykunawan. Iskaynin chay historiakunaqa Diospa simi yachaqninpa kimsa qillqawanmi rikuchisqa kanku, “cheqaq kay” nisqa simita rurananpaq. Chay “cheqaq kay” nisqa simitaq wiñay Evangeliotam rikuchin.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Adventismo qallariyninpi Milleritakunapa historiankuqa ñawpaq angelta rikuchin, hinaspa Adventismo tukukuyninpi kaq historia, kinsaq angelwan rikuchisqa kaqpas, paralelo historiakunan kanku; ichaqa wakin hukniray diferencianakuykunatam hap’inku.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Ñawpaq angilqa taripanakuy kicharikusqanta willakun, kimsa kaq angiltaq taripanakuy tukukuyninta willakun. Chay profetiko sayariy, maypi Adventismoq historianninqa mast’arikusqa karqan, qallariynin historiapipas, tukukuyninpipas, iskayninpiqa hukllatas kikinmi. Mayqin kantunpas rikuchikuyta atin, historiapi chayamushpa, kimsa angilkunapa kimsa puriyninkunata qatisqanta. Chay kimsa angilkunaqa chay kimsa qillqakunallataqmi. Chayrayku, Adventismoq ishkay kantunpi profetiko ruwaykunapa qatiqninqa sayarimun kimsa angilkunapa kimsa puriyninkunapi, mayqinkunañataq señalkuna kanku, chayrayku chay kimsa hebreo qillqakunawanpas rikuchisqa, mayqinkuna “cheqaq kay” nisqa simita ruranku.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfamá Adventismopa qallariyninmi, Omegataq Adventismopa tukukuyninmi; chawpipi kaq qillqataq, chunka kimsayuq qillqa kasqanrayku, Adventismopa hatarikuyninta qallariyninmanta tukukuyninkama riqsichin.

We are instructed about where God’s way is:

Ñoqanchikqa yachachisqa kachkanchik Diospa ñanninqa maypichus kasqanmanta:

Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

Diosníy, ñanmi santuario ukhupi kachkan: ¿pitaq Diosninchik hina hatun Diosqa? Salmos 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Santuariopi tarisunmi, Diospa ñanqa kikin kimsa patapi kasqanta, kimsa angelkunapa willakuyninkunawan kikinchaska, tariyku. Patiopiqa Diosmanta manchakuyqa runata ofrenda haywananpaq pusaykun, chaywanpas justificacionta hap’ipunanpaq. Lugar Santo nisqapiqa santificacionqa mañakuy kawsaywanmi rikuchisqa, inciensopa altarninwan unanchasqa; estudiopa kawsayninwanmi rikuchisqa, tantakuna mesa nisqawan unanchasqa; hinallataq servicionpa kawsayninwanmi rikuchisqa, candelabrokunawan unanchasqa. Lugar Santísimo nisqaqa juicio-ta rikuchin. Ñawpaq angelpa willakuyninpi unanchasqa hina Diosmanta manchakuyta hap’iptinchikqa, cruzpa chakinnanmanmi maskhayku justificacionta, patiopi. Justificados kaspanchik (chaninnaq ruwasqa), Lugar Santo nisqapi unanchasqa hina santificasqa kawsaypa musuq kayninpi puriyku (santidadpi wiñay). Lugar Santo nisqaqa cristianopa ruwasqan llamk’ayta rikuchin, Milleritaskunaq hunt’asqan, iskay ñiqin angelpa willakuyninpi, Chawpi Tuta Qapariywan kuska. Justificados santificadospas kaspanchikqa, Lugar Santísimo nisqapi unanchasqa juicio-paqqa wakichisqanñam kachkanchik. Santuarioq kimsa patankuna, wakin imakunamanta huknin hina, kimsa teología simikunata unanchanku—justificacionta, santificacionta, glorificacionta—hinallataq kimsa angelkunapa willakuyninkunatapas unanchanku, chaymantapas ñawpaq angelpa willakuynintapas unanchanku, hinallataq “cheqaq kay” sutita ruranapaq llamk’asqa kimsa qillqakunatapas unanchanku.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Santuario-pa kanchanpi tarisunpi, kinsa puriyninkunatapas tarisunchikmi. Santuario-man ñawpaq kaq puriyqa santuario-pa qipa kaq puriyninta rikuchinananmi, imaynachus ñawpaq angelqa kimsakaq angelwan tupachakun chayhinata. Kanchanpi ñawpaq kaq puriyqa ofrendata wañuchiymi, chayqa justificación-ninmanta sut’inchan. Iskay kaq puriyqa mayllakuna pilanku, maypichus wiran (huchan) qichusqa kan, hinaspa ofrenda mayllasqa kan qipa kaq puriykunapaq. Chay mayllakuna pilanqaq unuqa iskay kaq puriypa huk unanchanmi. Kimsa kaq puriyqa cheqaq rupachisqa ofrendam, mayqinchus Cristota chakataqpi rikch’achirqan, maypichus juicio hunt’asqa karqan. Chay kikin kinsa puriykunaqa santuario-paq ñawpaq kaq puriyninpipas kachkanmi, imaynachus chay kikin kinsa puriykunaqa ñawpaq angelpa willakuyninpipas kachkan chayhinata. Alfa y omega nisqapa kamachikuyninqa santuario ukhupim kachkan, imaynachus kinsa angelkunapa willakuyninkunapipas kachkan, hinallataq “truth” simita rurachiq qillqakunapipas.

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

2300 watayuq willakuyqa kikillan sayaynintaqmi hap’in. Chay willakuyqa kimsa kamachikuykunawan qallarirqan, hinaspa tukukurqan kinsa kaq angelpa willakuynin chayamunankama 1844 watapa octubre killapa 22 p’unchawninpi. Chay willakuyqa pisqa profecía siq’ikunatan rikuchin, hinaspa 2300 watayuq willakuypa qallariyninpi kaq historiataq chay pisqa profecíakunamanta sapankapa tukukuynin historianta rikuchin. Hunt’asqa 2300 watayuq willakuypa qallariyninpas tukukuyninpas kimsan kamachikuykuna kasqanraykum, hinaspa kinsa willakuykunawanmi tukukun.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Qhichwasqa profecíapa 457 a.C. watapi qallarikurqan sasachakuy pacha-kunapi; chaymi judiokunapaq kutimunankupaq, hinaspa templota llaqtatapas yapamanta hatarichinankupaq kamachirqan. Ñawpaq willakuypi nisqaman hina, 49 wata qhipaman, 457 a.C. watapi qallarisqa llamk’aymanta qhipaman, tukukurqan sasachakuy pacha-kunapi. Chay 49 watakunaq qallariyninmi chay 49 watakunaq tukukuyninta rikuchin.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 a.C. señalanqa qallariynin profecíapa, mayqinchus reqsichin Cristo-ta bautizasqampi llusisqanta. Paypa llusisqanqa unancharqan llamkayninpa qallariyninta, huk llaqtata huñunaypaq, musuq Jerusalénpa mana machu Jerusalénpa runankuna kananpaq, imaynatachus ñawpaq Israel huñusqa karqan cheqaq Jerusalén-ta musuqmanta hatarichinankupaq 457 a.C.-pi.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 a.C. chayqa qallarinmi profecía nisqapa, maypichus Cristo chakatasqa kanqa chayta reqsichin. Hermana Whiteqa cruzpa historianta October 22, 1844 Hatun Llakiypawan tupachin, hinallataq Puca Qochata chimpaypa historiantapas Hatun Llakiypawan tupachin. 457 a.C.-pim huk llakiy karqa, mayqinchus ejemplopi rikuchirqan Hebreokunapa Puca Qochapi llakiyninta, Adventistakunapa Hatun llakiyninta, discípulokunapa cruzpi llakiyninta, hinaspa Ezraq 457 a.C.-pi llakiynintapas.

“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

“Esdrasqa suyaspasqa karqan Jerusalénman achka runakuna kutimunankuta, ichaqa qayakuyta uyarispa kutirimuqkunapa yupayninqa llakikunapaq huch’uylla karqan. Achkaq, wasikunata hallp’akunatawan hap’iqkunaqa, kay kaq rikhuriykunata saqespa sacrificiota ruwanankupaq manam munarqankuchu. Paykunaqa samayta, aswan allin kausaytawan munakurqanku, chayraykutaq chayllapi qhepakuywan sumaqta kusisqa karqanku. Paykunapa ejemplonqa hukkunapaq hark’akuyman tukurqan, mana chayqa, fe nisqawan ñawpaqman puriqkunawan kuska suertenku churayta akllayman atisqankumanta.” Profetas y Reyes, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 a. C. watapas qalltañawa uka profecíar uñt’ayi, kunapachas nayra Israelajj Diosat jaljtayatäni ukat evangelioj yaqha markanakar apasitäni ukanaksa; ukhamaraki 490 maran especial tiempo de gracia nayra Israelatak utjkäna ukar tukuyäwip uñacht’ayaraki. Ukhamasti, 457 a. C. watas qalltañawa jupanakan tiempo de gracia satäkäna ukat 34 d. C. watasti tukuyäwipawa, ukasti tipifici, Adventismo-n tiempo de gracia satapajj 1844 maran qalltasitaparu ukat Ley Dominicalan tukusitapar uñtasita.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

2300 wataykunapa profecía ukhupiqa wakin hukkuna pisi tiempomanta profecíakuna kanraqmi, ichaqa llapankum Alpha hinallataq Omega unanchayninta apanku. Qallariyninkuqam tukukuyninkuta rikuchin.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Ancha allin yuyarinapaqmi kashan ñawpa Israel llaqtata Diospa kamachikuyninpa waqaychaqninkuna kananpaq churqasqanta, hinaspa kunan pacha Israel llaqtatapas mana chaylla kamachikuyninpa waqaychaqninkuna kananpaqchu churqarqan, aswanpas willakuyninkunaq waqaychaqninkuna kananpaqmi. Señorqa ñawpa Israelwan pactota ruraspan, ishkay rumi tablapi qillqasqa Chunka Kamachikuykunata paykunaman waqaychanankupaqmi qorqan. Hinallataq Millerita willakuy pachapi kunan pacha Israelwan pactota ruraspan, Habacucpa ishkay tablankunapi rikuchisqa profetiko siminta paykunaman waqaychanankupaqmi qorqan, chay tablankunaqa 1843 watayoq hinaspa 1850 watayoq ñawpaq pionero grafikokunapi rikuchisqaqa karqan. Ñawpa Israelpa qallariyninqa kunan pacha Israelpa qallariynintam rikuchin.

“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

Señorqa runankuna Israel sutiyuqta waqyarkan, hinaspan paykunata kay pachamanta t'aqarkan, paykunaman huk sagrado fiansata saqenampaq. Payqa paykunata kamachikuyninpa waqaychaqkuna kananpaq churarkan; hinaspan paykuna rayku runakunapura pay kikinmanta yachayta waqaychananpaq munarkan. Paykuna raykum hanaq pacha k’anchayqa kay pachapa tutayasqa chiqninkunaman lliwta qhawaynan karqa, huk rimaypas uyarikunan karqa llapa llaqtakunaman qayakuspanku, ídolo yupaychasqankumanta kutirikuspa kawsak cheqaq Diosta sirvinankupaq.

“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

Hebreokuna kikin confiayman cheqaqta takyakuspaqa, kay pachapi atiyniyoq kanman karqan. Diosmi paykunapa amachaynin kanman karqan, hinaspataq llapan huk nacionkunamanta aswan hawaman hoqarinman karqan. Paypa atiyninpas cheqaq kayninpas paykuna raykum rikuchikunman karqan, hinaspataq yachaq, santo kamachiynin urapi sayarispa, llapan idolatriapa rikcharinmanta paypa gobiernonpa aswan allin kasqanmanta huk ejemplota qawachinman karqan. Ichaqa paykunaqa manam Dioswan rurasqa pactonku­ta waqaycharqankuchu. Huk nacionkunapa idolatria ruwasqankunatam qatikurqanku; hinaspataq Kayninnaqpa sutin kay pachapi yupaychasqa kananpa rantinpiqa, pisipachaymanmi urmachirqanku.

“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

“Ichaqa Diospa munayninqa hunt’asqa kananpuni. Munasqan yachayninqa kay pachaman qusqa kanan. Diosqa ñak’ariy makita churarqan llaqtan runakunaman, hinaspataq nacionkunapurapi prisionero hina ch’iqichirqan. Ñak’ariypi achka paykunam huchankumanta wanakurqanku, hinaspa Señor-ta maskharqanku. Chhaynataq mana yupaychasqa nacionkunapa suyunkunapi ch’iqichisqa kaspanku, cheqaq Diospa yachayninta mast’arqanku.”

“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

“Kay p’unchawpi, Diosqa Iglesianta waqyasqa, imaynatachus ñawpa Israelta waqyarqan hinata, kay pachapi k’anchay hina sayarinanpaq. Cheqaq kaypa atiyniyuq rak’inawan,—ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunawanmi,—huk llaqtata iglesiakunamanta hinaspa pachamanta t’aqasqa, paykunata payman qullqasqa qayllayman pusananpaq. Payqa paykunata Leyninpa waqaychaqninman churarqan, hinaspa kay p’unchawpaq hatun profecía cheqaqkuna paykunamanmi qowarqan. Imaynatachus ñawpa Israelman churasqa k’aqllay willakuykuna karqan hinata, chaykunapas huk qullqasqa, santo hap’iqmi, kay pachaman willasqa kananpaq.”

“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

Profecíaqa willakunmi nin: ñawpaq angelmi willakuynta ruwanqa “sapa nacionman, ayllumankuna-man, rimaykuna-man, llaqtakuna-man” nispa. Kinsa kaq angelpa qapariyninpas, chay kikin kimsa kuti willakuymanta huknin kaspa, kay pachapaq willakuynin kasqanrayku, manam aswan pisi mast’arasqachu kanqa. Unanchaqa, maypichus qillqasqa kashan “Diospa kamachikuyninkuna chaymanta Jesuspa iñiynin,” hanaqman hoqarisqa kanan. Ñawpaq kaq chaymanta iskay kaq willakuyninkunapa kallpanqa kinsa kaqpi aswan kallpachasqa kanan. Profecíapi rikuchisqan hina, hanaq pacha chawpinpi phawachkaq angelmi sinchi qaparayninwan willakunqa, hinaptinmi kay pachapi llapa runakunapa yuyayninta hap’inqa.

“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

“Runakuna-man manchay aswan hatun amenaq simiqa kinsa kaq angilpa willakuyninpi kachkan. Chayqa manchay millay hucham kanan, Diospa piñakuyninta uraykuchimunanpaq, mana khuyapayawan chapusqa. Ichaqa runakunaqa mana tutayaypi saqisqachu kay ancha importaq kaqmanta; wakinchasqa willakuy uywa-man rikch’akuqta hinaspa paypa lanti-nintapas yupaychaymantaqa kay pachaman qusqam kananmi Diospa taripayninkuna hamuqmanta ñawpaqta, llapa runakuna yachanankupaq imarayku chay taripayninkuna urmachisqa kasqanta, hinaspa qispiyta atinanankupaq pacha kapunankupaq.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Iskay tablasta rurayqa, Habacuc iskay kaq kapitulum nisqanta hunt’aspa, achka willakuykunata hunt’asqan karqa.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

Ñoqaqa sayaykusqaypi sayasaq, torre patapitaq churakusaq; qhawasaqtaq imatachus pay niwanqa chayta, hinaspa imatataq kutichisaq allinchasqa kashaqtiy. Hinaptin Señorqa kutichiwarqan, nirqantaq: qillqay rikuchisqata, tablaskunapitaq sut’ita qillqay, ñawirispaqa kallpananpaq. Rikuchisqaqa hinaraqmi churasqa pacha kananpaq; ichaqa tukukuyninpiqa rimarinqa, manataq llullakunqachu. Unaychakuspapas, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, manam unaychakunqachu.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Qhawariy, paypaq almañan sonqonqa manam chiqapchu paypi: ichaqa chiqap runaqa iñiyninwanmi kawsanqa. Habacuc 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

1843 watapi pionerokunaq siq’inchasqanpas, 1850 watapi pionerokunaq siq’inchasqanpas, iskayninpas profecíapa hunt’asqanmi karqan. Habacucpa Tablankunamanta yachayqa kayta sut’inchaypaq achka pruebaqmi qun. Ichaqa Habacucpi kay pasajemanta nisqaqqa, kay rimanakuyñinchikpi kay puntoyman ancha importante yanapakuyta qun.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

“Rikurqaniñam 1843 watapa kartanqa Señorpa makinwan pusasqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hinalla kasqankuta; Paypa makinqa hawapi kaspa, wakin yupaykunapi pantasqanta pakarqan, chayhinaqa mana pipas rikuyta atinankupaqchu, makin apasqa kama.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843 watamantaqa, Señorqa kamachirqan huknin tablatapas ruwanankupaq; ichaqa ñawpaq (1843) tablaqa ama hukman tukuchisqa kananpaq, mana aswanpas inspiraciónwanlla.

“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

“Rikarqani cheqaqa allin sut’ita qillqasqa kachun tablapi, kay pacha hinallataq hunt’asqanpas Señorpa kasqanta, hinaspa chay sut’ichayta ruwanapaq munasqa kaq llamk’anakunaqa mana qhispichisqa kachun. Rikarqani cheqaqa ñawpaq chartaqa Señorpa kamachisqan kasqanta, hinaspa manam huk yupaychayninpas tikrasqa kananchu mana qispichiq yuyaywanqa. Rikarqani chartapi kaq yupaykunata Dios munasqan hina kasqanta, hinaspa paypa makinmi hawapi kasqa, waq yupaykunapi pantasqata pakaspa, chaymi mana pipas rikunanchu karqa makin apasqa kaman.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Wawqi Nicholswan (paymi 1850 wata siq’ita rurasqa karqan) kuska kawsashaspa, chay siq’itata rurasqan p’unchawkunaq tiempompi, Paní Whiteqa nirqanmi 1850 wata siq’itata Bibliapi rikushasqanta.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Rikurqani Diosqa Wawqi Nichols-pa rurananpi kashasqanta, chay cuadro qillqapachasqa rikhuchiyta paqarichisqanpi. Rikurqani kay cuadroq huk profecíapas Bibliapi kasqanta; kay cuadro Diospa llaqtanpaq wakichisqa kaptinqa, imaynachus hukpaq allin hinallataq hukpaqpas; hinaspa sapaq huk runa mast’ariynin aswan hatunpi musuq cuadro pintasqa munasqanta necesitachkan chayqa, llapankupas chayta hinaqa kikillantataqmi necesitanku.” Manuscript Releases, volumen 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habacucqa kamachirqan: “Qillqay rikuyta, sut’itaq ruway tawaqakunapi.” Habacucpa iskay tawaqankunaqa unanchan karqan Diospa Adventismowan rurasqan pactonta, paykunata profeciankunapa waqaychanankupaq churaptin, hina kasqantaq ñawpaq Israelwan pactota ruraspa, kamachikuy iskay tawaqakunata qospa, kamachikuyta waqaychanankupaq ruwaq kayta apachiptin. Ichaqa Habacucqa reqsichin iskay laya yupaychaqkunata tawaqakunawan tupasqa, chaykunaqa rikuyta sut’ichinankupaq karqanku. Huk laya runakunaqa “alma[n]ninku hatunchasqa” kasqankuwan, hinaspa “mana cheqaqchu”; huk laya runakunañataq reqsichisqa kanku “cheqaqkuna” hina, paykunaqa “iñiyninwan kawsanqa.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Habacucpa contexto-nin riqsichinmi, chay cheqaqchasqakunaqa kawsashanku huk iñiypi, mayqinchus profétic Simi patapi sayarishan, iskay tabla-kunawan rikuchisqa hina; chayraykutaq mana cheqaqchasqakunaqa Adventismo-pa qallariyninkunata qhesachkanku. Rimasqayta munasqayqa huk pasajepi sayarishan, mayqintachus ñawpaqman huk p’unchawkuna qhawarirqanchikña. Kayhinan ñin:

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ichaqa hina yachachiykunaqa santwariomanta, 2300 p’unchaykunawan kuskachasqa, Diospa kamachikuyninkuna, Jesuspa iñiyninwan ima, allin yuyasqa kashan ñawpaq Advento kuyuriyninta sut’inchanankupaq, kunan kaypi maypi kasqanchista rikuchinankupaq, iskayrayasqakunapa iñiyninta takyanankupaq, hinaspa hatun k’anchayniyuq hamuq pacha cheqaq kasqanta takyachinankupaq. Kaykunam, achka kutita rikurqani, chaskikuy willakuqkuna tiyakunanku kurku yachachiykuna karqan.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Kunanmi llapan chay tawa cheqaqkuna qhawarirqanchikña: santuario, 2300 p’unchawkuna, Diospa kamachikuyninkuna, hinaspa Jesuspa iñiynin. Chay tawa cheqaqkunata churaykurqanchik “allinllata yupasqa kaspa ñawpaq Advento kuyuyta sut’inchaypaq hinaspa kunan ima kasqanchikta rikuchinapaq” nisqa cheqaq kayninpa marco ukunman. Chay marcoqa “ñawpaq rimarisqamanta kamachiy” nisqanmi, Alpha hinaspa Omegapa firmannim, hinaspa cheqaq kayninpa marconmi, imaraykuchus “cheqaq” simiqa chay kikin firmayuqmi llapan chay tawa cheqaqkunawan kuska, chaykunaqa “kunan pacha cheqaq” nisqakuna kanku, Adventismo qallariyninta sut’inchananpaq wakichisqa.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Imapas mana, kayqa nin: “cheqaq kay” nisqa simi, chayta ñuqanchik rikuchkashanchik, wiñay allin willakuypa marconmi; tukuypa qhipa willay waqyakuypaq marconmi; kimsa kaq angelpa willakuyninpa marconmi; hinaspataq Jesucristopa Revelacionninmanta hatun rak’inmi.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Qhipa willakuy qhawariyqa, Jesucristoq revelacionnin hina sut’ichasqa Apocalipsispa ñawpaq kimsa versículonpi, iskay kutitaq testificasqa kachkan Apocalipsispa tukukuyninpi. Apocalipsispa tukukuyninqa Testamento Antiguopaq ñawpaq versículonmanta testifican, hinallataq Testamento Antiguopaq qhipa versículonmantapas. Chay tawa referenciawanqa, profecíapa huk siqinta huk siqinman churay nisqa divina kamachiyta llamk’achispa, yuyayman hamunmanmi qhipa willakuy qhawariyqa Ruraqninpa paypa rurasqan kaqkunawan tinkisqanmanmi tupuq kasqanta. Paypa kamaq atiyninmantaqmi kachkan. Paypa kamaq atiynin imaynatas Iglesianman willasqa chayasqanmantaqmi kachkan. Qallariyta tukukuyninwan reqsichiq Divinidadpa atributo-ninmantapas kachkan. Kayqa huk willakuymi, gracia p’unchay tukukuyman manaraq chayashaqtin hamuq, aswanraqpas. Llapan chaykunata huñusqa qhawarispaqa, Diospa kamaq atiyninmantapuni kachkan! Chaymantaq, paypa kamaq atiyninpa ñawpaq rimariyninqa Génesis hukpa qallariyninpi, ñawpaq versículomanta iskay capítuloq kimsa versículonkamam kachkan.

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.

Qallariypiqa Dios hanaq pachatawan kay pachatawan kamarqan. Kay pachataq mana ima rikch’ayninnaq karqan, ch’usaqtaq karqan; uku unuyuq patanpi tutayaqmi karqan. Diospa Espirituntaq unukunapa patanpi kuyurirqan.

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. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Hinaspan Dios nirqan: Kachun k’anchay; hinaspan k’anchay karqan. Hinaspan Diosqa k’anchayta qhawarqan, allin kasqanta; hinaspan Diosqa k’anchayta tutamanta rakirqan. Hinaspan Diosqa k’anchayta suticharqan P’unchay, tutatataq suticharqan Tuta. Hinaspan ch’isiy karqan, paqarinnaq karqan; chayqa ñawpaq p’unchay karqan.

And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

Hinaspa Dios nirqan: “Yakuq chawpinpi huk hanak pampa kanman, yakuta yakumanta t’aqanampaq,” nispa. Hinaspa Dios hanak pampata ruwarqan, hanak pampa uranpi kaq yakuta hananpi kaq yakumanta t’aqarqan; chayhinataq karqan. Hinaspa Dios hanak pampata Hanaq Pacha suticharqan. Hinaspa chisi karqan, hinaspa paqarin karqan: iskay ñiqin p’unchaw.

And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

Hinaspa Diosqa nirqan: “Hanaq pacha urapi kaq yakukuna hukllawasqa kashachun huk mayllaman, ch’aki allpataq rikurichun”, nispa; hinaspataq chayhina karqan. Hinaspa Diosqa ch’aki allpataqa Kay Pacham sutincharqan; yakukunapa hukllawasqa kasqantataq Lamar Qochakuna nispa sutincharqan. Hinaspa Diosqa rikuran allin kasqanta. Hinaspa Diosqa nirqan: “Kay pacha qura-qewata wiñachichun, mujuyuq yuyukunata, sapa rikch’ayninman hina ruruta ruruchiq sach’akunata, mujun kikillanpi kaqta, kay pacha patanpi”, nispa; hinaspataq chayhina karqan. Hinaspa kay pacha qura-qewata wiñachirqan, sapa rikch’ayninman hina mujuyuq yuyukunata, sapa rikch’ayninman hina ruruta ruruchiq sach’akunata, mujun kikillanpi kaqta; hinaspa Diosqa rikuran allin kasqanta. Hinaspa tuta karqan, paqarinnaq karqan; chayqa kimsa ñiqin p’unchaw karqan.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

Hinaptin Diosmi nirqan: Hanaq pacha firmamentopi kachun achkikuna, punchawta tutamanta rakinankupaq; hinaspa kachunku señal-kunapaq, tiempu-kunapaq, punchaw-kunapaq, wata-kunapaq ima. Hinaspa hanaq pacha firmamentopi achkikuna kachunku kay pachaman k’anchayta qonankupaq. Hinaspam hina karqan. Hinaspa Dios iskay hatun achkita ruwarqan: aswan hatun achkita punchawta kamachinampaq, aswan huch’uy achkita tutata kamachinampaq; chaymantapas qoyllur-kunatapas ruwarqan. Hinaspa Dios paykunata hanaq pacha firmamentopi churarqan kay pachaman k’anchayta qonankupaq, punchawpa hawanpi tutapa hawanpipas kamachinankupaq, achikita tutayaymanta rakinankupaq. Hinaspa Dios rikurqan allin kasqanta. Hinaspa tutayaypas, paqarinpas, tawa kaq punchaw karqan.

And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

Hinaspa Diosta nirqan: Yaku-kunaqa askhata kawsayniyuq kuyuriq kaqkunata paqarichichun, hinallataq pishqu-kuna hanaq pacha qhawanapi allinta kichasqa firmamentopi kay pachapa patanpi phawachun. Hinaspa Diosqa hatun challwa-kunata kamarqan, hinallataq sapa kawsayniyuq kuyuriq kaqta, mayqinkunatataq yaku-kuna askhata paqarichirqan imayna kastankuman hina, hinallataq sapa riprayuq pishquta imayna kastanman hina; hinaspa Diosqa rikuran allin kasqanta. Hinaspa Diosqa paykunata saminchaykuspa nirqan: Miraychik, achkayachiychik, lamar qochakuna ukhupi yakukunata hunt’achiychik, pishqu-kunapas kay pachapi mirachun. Hinaspa tutayaqmi karqan, paqarinnaqmi karqan, pisqa kaq p’unchaymi karqan.

And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. 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 1:1–2:3.

Hinaptin Diosqa nirqan: “Pachamanta lloqsichun kawsayniyuq animalkuna sapa kastankuman hina, uywakuna, llusqaqkuna, hallp’a animalkuna ima sapa kastankuman hina.” Chayhinataq karqan. Hinaptin Diosqa ruwarqan hallp’a animalkunata sapa kastankuman hina, uywakunata sapa kastankuman hina, hinallataq llapan hallp’api llusqaqkunatapas sapa kastankuman hina. Diosqa rikurqan chayqa allin kasqanta. Hinaptin Diosqa nirqan: “Runa­ta ruwasun ñuqanchikpa rikch’ayninchikman hina, ñuqanchikpa kaqninchikman hina; hinaspa kamachiychunku lamar qochapi challwakunata, wayrapi pawaq pishqukunata, uywakunata, llapan pachata, hinallataq llapan hallp’api llusqaqkunatapas.” Chaymi Diosqa runata kamasqan kikinpa rikch’ayninpi; Diospa rikch’ayninpi kamasqan payta; qhari warmitawan kamasqan paykunata. Diosqa paykunata saminchargan, hinaspa Diosqa paykunaman nirqan: “Miraychik, askhayaychik, kay pachata junt’aychik, kamachiychiktaq; hinaspa kamachiychik lamar qochapi challwakunata, wayrapi pawaq pishqukunata, hinallataq llapan hallp’api kuyuq kawsayniyuqkunatapas.” Hinaptin Diosqa nirqan: “Qhawariychik, qosqaykichikmi llapan muhuyniyuq qura-kunata, llapan pachapa hawanpi kaqta, hinallataq llapan sachakunatapas, maypichus tarpuq muhuyniyuq rurun kan; qankunapaq mikhunapaq kanqa. Llapan hallp’a animalkunapaq, llapan wayrapi pawaq pishqukunapaq, hinallataq llapan hallp’api llusqaq kawsayniyuqkunapaqpas, qosqanim llapan q’umir qura-kunata mikhunankupaq.” Chayhinataq karqan. Diosqa llapan ruwasqankunata rikurqan; qhawariy, ancha allinmi karqan. Chisiyapas paqarinpas soqta kaq p’unchawmi karqan. Chayhinataq tukukusqanku hanaq pachapas kay pachapas, llapan chaykunapi kaqwan kuska. Qanchis kaq p’unchawpiqa Diosqa tukuchan ruwasqan llapan llamk’ayninta; hinaspa qanchis kaq p’unchawpi samarikurqan llapan ruwasqan llamk’ayninmanta. Diosqa qanchis kaq p’unchawta saminchargan, t’aqasqa kachargantaq; imaraykuchus chay p’unchawpi samarikurqan llapan ruwasqan llamk’ayninmanta, chayta Dios kamaspa ruwasqanmantam. Génesis 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Ñawpaq versikulukuna tukuy kamasqapa testimunyunta rikuchin, chaypi sinchita qhawachispa Diospa simin kamachiq atiyniyuq kasqanta.

Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

Kay pachapipas Señor-ta manchakuchun; kay pachapi llapa tiyaqkuna paymanta mancharisqa kachun. Pay rimarqan, hinaspan rurasqa karqan; pay kamachirqan, hinaspan takyaqta sayarqan. Salmos 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Kay pachallan kamachiq atiymi kay pachata rurasqa, chayllataq Cristoqa runakunata tikrananpaq llamk’achin.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Kay pachapi llaqtakunata kamaq ruray kallpaqa Diospa siminpi kashan. Kay simiqa kallpata qon; kawsayta paqarichin. Sapa kamachiyqa huk promesam; munaywan chaskisqa, almanman yaykusqa, mana tukukuqpa kawsayninta apamun. Chayqa runapa kayninta tikran, hinaspa alman­ta musuqmanta kamarin Diospa rikchayninman hina.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

Chay kawsay chhaynallataqmi waqaychasqa kan. “Diospa siminmanta lluqsiq sapa rimaywanmi” (Mateo 4:4) runaqa kawsanqa. Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Jesucristopa Revelacionninmi rimarin imayna Diospa Simin runakunaman chayachisqa kasqanmanta. Chayqa Yayaymanta Churiman, Churimanta huk angelman, angelmanta qillqaq profetaman hamun; paymi chayta qillqan hinaspa iglesiakunaman apachin. Revelacion libroq qallariyninpiwan tukukuyninpiwan churisqa willakuy apachiy ruwanakuyqa Jacobpa escalera nisqawanpas rikuchisqa kashan, maypichus angelkuna escalerapi wicharinku hinaspa uraykunku. Chay hinallataq Zechariaspa iskay qori tubokunawanpas rikuchisqa kashan, chaykunam aceitetu santuariman apan. Dioswan runawan willakuy apachiy ruwanakuyqa Bibliapa profeciankunapi huk hatun yachachiymi, hinaspa ñawpaqman apachisqa willakuyqa pacha tukuyta ruraq kamaq atiyniyuqmi. Revelacionpa ñawpaq kapitulunpi willakuy apachiy ruwanakuyqa kayhinata entiendesqa kanan: iglesiakunaman uraykachisqa mensajeqa huk Laodicea runata Philadelphiayuqman tikray atiyniyuqmi.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Ñawpaq kaqta icha tukukuq kaqta, Machu Testamentoq icha Musuq Testamentoqta qhawaranchik chayqa, huklla willakuyllam kashan. Diosqa qhepaman kaq waqyay willakuyninta apachkan, chay willakuytataq Diospa kamachiq atiyninmi ukhunpi kachkan, sapa uyariqkuna uyarispa waqaychaptinku. Kayta hunt’aspa ruwaykuq willakuyqa Alpha Omega nisqakunapa divina marco ukhunpi churakusqam. Qallariy, chawpi, tukukuy. Kimsa hebreo qillqakuna hukllachasqa “cheqaq kay” nisqa simita ruranankupaqqa wiñay evangelion, chay qillqakunataq, ima niyninkuna, hinaspa hukwan hukwan huñusqa kaspa rurasqan simipas unanchanmi kamachiyta, hinallataq Alpha Omega kaqta. Chayqa kamachiq atiyninta sut’inchan. Kamaq willakuypa qhipa kimsa siminkunaqa, sapa hukninmi qallarin chay kimsa qillqawan, “cheqaq kay” nisqa simita ruraq ñiqinpi.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Pachakuna rimaykuna, kamachiy willakuypa tukukuyninpi kashaq, qallarin kimsa qillqawan, chaykuna tantalla “cheqaq kay” sutita ruran. Chay versiculopa qhipa kimsa siminkuna qallarin qillqakuna א (Aleph), מ (Mem), hinaspa ת (Tav) nisqakunawan, chay ordenllapi. Chay kimsa simikuna tikrasqa kanku “Dios”, “kamarqan” hinaspa “rurarqan” nisqaman. Kay kimsa simikuna sapa huknin qallarin א (Aleph), מ (Mem), hinaspa ת (Tav) qillqakunawan, chay ordenllapi, aswanraq hatunmanta reqsichin kamasqa willakuypa hunt’asqa kayninta hinaspa allinchasqa ordenninta. Kay rikch’ariyqa judío yachaq runakunaq comentarionkunapi reqsisqa kashan hebreo qillqasqapa huk sumaq simi-imayna kaynin hina.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Paqarisqamanta willakuyqa “qallariypi” nisqa simikunawanmi qallarin, tukukuynintaq kimsa simikunawanmi tukukun, chaykunaqa Alfa hinallataq Omega-ta, qallariytawan tukukuyninta, ñawpaqtawan qhipa kaqta unanchanku. Génesispi testimonio nisqapi rikuchisqa kamaq atiyninqa musphay yachay simi kamayuqpa firmanwanmi qallarin, hinaspataq tukukun.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Imapas ñawpaqnin, imapas qhepanninpaq rikuchiq kasqantaqa profeta Juanmi aswan hatunmanta qhawarichirqan, imaraykuchus chay hina qillqaspa, chay pacha kaqta qillqarqan, chayllataq huknin pachapi kananpaq kaqtapas qillqarqan.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Ñawpa Testamentopa tukukuyninpi Elíaspa qhipa willakuy willakuyqa rikuchin chay kikin sut’inchay yuyayta, domingo kamachiy sasachakuypa contextonpi, hinallataq qayllamuykuchkan qanchis qhipa plagas ukhunpi.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Ñawpaq rimaypa kamachikuynin” hinallataq llapan imatapas chaymanta rikuchiqninmi “churasqa kallpachakuq” hina, maypichus “kunan p’unchaypa cheqaq yachachiy” churaykusqa kanan. Chay kallpachakuqqa “ñawpaq rimaypa kamachikuynin”mi, chayqa Diospa huk kikin kayninkunamanta hukninpas.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Danielpa qillqasqan libropi, Adventismopa qallariyninta rikuchiq, hinallataq Apocalipsispa qillqasqan libropi, Adventismopa tukukuyninta rikuchiq, musphay parallelismokunata tarisun, ñawpaq kaq qhipa kaqta rikuchin chay kamachiywan qhawarispa. Danielpa libronqa Jesuspa huk kaqninta riqsichin, “Palmoni” sutita llamk’achispa, chayqa pakasqa imamantakunapa musphay yupaqnin niyta munan. Danielqa hinallataq Jesus-ta Michael arcángel hina riqsichin. Juantaqa Daniel hina chayta ruwanampaq llamk’achin, payqa mana yupay yachaypa kamachiqnintachu, mana angelkunapa umalliqnintachu reqsichin, aswanpas rimay simikunapa kamachiqninta reqsichin. Jesus-ta alfabetoq kamachiqnin hina yuyarispaqa, Salmos 119-ta yuyarinanchik tiyan, Bibliapi aswan hatun capitulota.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Salmos 119qa huk alfabétic acróstico nisqanm, chayqa ninmi sapa pusaq versículokuna huñupi qallariq qillqakunaqa chaylla kikin qillqawan qallarin. Hebreo simikunapa alfabetonpi iskay chunka iskayniyuq qillqakuna kan, chayraykum iskay chunka iskayniyuq t’aqakuna pusaq versículoyuq kan. Sapa t’aqaqa alfabeto nisqapa ordenninman hina chay alfabetoq qillqanwan qallarin, hinaspataq chay qillqaman asignasqa pusaq versículokunam sapa huknin chay qillqallawan qallarin. Sapa qillqapaq pusaq versículokuna kan; chaymi pusaq versículokuna kuti iskay chunka iskayniyuq hebreo alfabeto qillqakunaqa pachak qanchis chunka suqtayuq siq’ikuna hina kanku. Kay Salmoqa kamachikuy kasukuytam kallpanchan, mayqin Diostaq ordenniyuq Dios, manam caosniyuqchu (chayrayku acróstico nisqa ruwasqan).

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Salmo 119 nisqapi huk hatun riqsisqa temaqa kaymi: Diospa Siminqa tukuy imapaq hayk’apipas mana pisiq, llapanta hunt’aq kasqan cheqaq yachay. Chay Salmopa tukuypi pusaq sutinchaykuna kanku Diospa Siminmanta rimashaq: ley, testimoniokuna, preceptokuna, estatutokuna, kamachikuykuna, juiciokuna, simi, hinallataq ordenanzakuna. Casi sapa versículopi Diospa Siminqa rimarisqa kashan. Salmo 119qa manam Qellqakunaq imayna kasqallantachu takyachin, aswanpas takyachinmi Diospa Siminqa kikin Diospa ancha kikillan kasqanta rikuchisqanta. Qhawariy kay Diospa kayninmanta atributokunata Salmo 119 nisqapi churamusqanta:

  • Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

    Chiqap kay (versículos 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  • Trustworthiness (verse 42)

    Siminchasqa kaynin (42 ñiqin chaskapi)

  • Truthfulness (verses 43, 142, 151, 160)

    Cheqaq kaynin (versículos 43, 142, 151, 160)

  • Faithfulness (verse 86)

    Sumaq chaskisqa kasqankama hina (versículo 86)

  • Unchangeableness (verse 89)

    Mana Tikraq Kaynin (verso 89)

  • Eternality (verses 90, 152)

    Wiñay kay (90, 152 versikulukuna)

  • Light (verse 105)

    K’anchay (versículo 105)

  • Purity (verse 140)

    Llimp’i kachay (140 kaq versículo)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Kay Salmo qallarin iskay kusisqa willakuykunawan. “Kusisqakuna” kanku paykunaqa mana ima qillqayuq kawsayniyoq, Diospa leyinman hina puriqkuna, paypa kamachikuyninkunata waqaychaqkuna, tukuy sonqonkuwan payta maskaqkuna. Kaykunaqa noqanchikpaq yachachikuykuna kanku kay hatun Salmopi. Diospa Siminqa aypanmi yachaysapa kananpaq, chanin kaypi yachachisqa kananpaq, hinallataq tukuy allin ruwaypaq wakichisqa kananpaq (2 Timoteo 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Cheqaqa, Salmos 119 nisqaqa huk asuntowanmi t’inkisqa kachkan, chayqa religión pachaspiqa casi mana allinta allichasqa kachkanraq. Kayqa riman ima versículochus Bibliapa chawpin versículon kasqanmantawan, hinallataq ima capítuluchus Bibliapa chawpin capítulon kasqanmantawan. Intérnetpi maskhaykuspayaq, tarinki imaymana rimanakuykunata, mayqin Bibliatachus llamk’achkanki chayman chawpichasqa, hinaspataq wakinkunawanpas. Sapa posiciónpas kay rimanakuypiqa sasachakuyta apamun, imaraykuchus Bibliapa chawpin kasqanpa sut’inchasqanqa—versículo kaptinpas utaq capítulo kaptinpas—Bibliapa Qillqaqninpa sut’inchasqan kanan, manam Bibliata yachaq runapa nitaq Bibliata qhawaq huch’uychasqapa sut’inchasqanachu.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Bibliam yachachin llapa imapapas qallariyninwan tukukuynin kananta. Llapa imapaqpas huk pacha kan.

To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

Tukuy imapaqqa huk pacha kan, hinallataq hanaq pacha urapi tukuy munay ruraypaq huk pacha: paqarinapaq huk pacha, wañunapaqtaq huk pacha; tarpuypaq huk pacha, tarpukusqata oqarinapaqtaq huk pacha. Eclesiastés 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Kan pacha tiyanpaq, kan pacha wañunapaq; ichaqa kanmi huk kawsaypas, ñawpaq qallariyninchikwan tukukuyninchikwan chawpinpi pasaq. Paqarisqapas pisi pachallam, hinallataq wañuypas. Kawsayqa chay chawpim, hinaspa llapanpiqa aswan achka historiataqmi chaywan tinkisqa kachkan, paqarinchik pacha hinallataq wañunchik pacha nisqakunamanta aswan.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

“Ñawpaq rimaypa kamachipi” chawpinqa sapa kutiqa ñawpaqmanpas qhipamanpas aswan achka testimoniotaq kachkan. Bibliapi huklla versículota utaq huklla capitulota maskhay hinaspa chayta chawpi nispa sut’ichayqa bíblica pruebakunata mana yupaychaychu, chayqa qallariywan tukukuyninqa aswanqa pachapi puntos hina kaptinpas; chawpinqa sapa kutiqa huk pacha rakhuymi. Chaymi, qallariy, tukukuy, hinaspa chawpiqa hukllata yachanankupaqmi tinkunqaku, ichaqa achka kutiqa tukukuypi kaq kikin waymarkaqa qallariymanta chimpapim kachkan.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Jesúsqa Juan Bautista-ta Elías nisqaman riqsichirqan, iskayninkutaq kikin profético ruwaykunapa qatiqninllata rikuchinku; ichaqa Elíasqa mana allin warmiwan (Jezabel) qatiykusqa karqan, payqa Elías-ta wisq’achiyta hinaspa wañuchiyta mask’arqan, ichaqa hayk’aqpas mana atirqanchu. Juanqa, Elíaspa unanchaqnin kasqanrayku, mana allin warmiwan (Herodías) qatiykusqa karqan, payqa wisq’achiyta hinaspa wañuchiyta mask’arqan, hinaspa chayta ruwarqanmi. Elíaswan Juanwanqa huknin huknin rantinpi churana unanchaqkuna kanku, ichaqa wakin profético kayninkupi chiqninakuyta hina rikuriq rasgokuna kanku, chaywanpas hukninwan hukninmi paralelopi purinku. Elíasqa mana hayk’aqpas wañurqanchu, Juanqa wañurqanmi. Chay profético señalkuna, hukninwan hukninwan tupaqtin, achka kuti chiqninakuy hinalla kasqankuta unanchayqa, rikuyta munakkuqkunaman Bibliapa chawpin Salmos 118 kasqanta rikuchin.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Ñawpaq willakuy nisqanta kamachiy ñiqinman hina, imaynachus ñawpaqta sut’inchasqanchikman hina apaykachkanchik chayta llamk’achispa, tarinchik Bibliapa chawpinpa qallariynin Salmos 117 kasqanta, Bibliapi aswan qisipi kapítulon kasqanta, iskay versículomanta ruwaqta. Chaymanta qepanman hamun kapítulo 118, mayqinchus Bibliapa chawpin kasqa, hinaspa kapítulo 118 qepanman hamun 119, mayqinchus Bibliapi aswan hatun kapítulon kasqa, hinaspa Bibliapa chawpinpa tukukuyninpas. Chay admirable simi yachaqa qallariyta señalakun aswan qisipi kapítulowan, chaymanta tukukuynintapas señalakun aswan hatun kapítulowan. Paykunaqa iskay chiqannikpi kachkan kapítulokuna. Qallariyqa muhu hinam; tukukuynintaq maypichus hunt’asqa wiñay plantata wiñachisqa kachkan, maypichus chawpipi tarikuq llapa testimoniokuna huñusqa watasqa kachkan chaypi. Qhawariychis Salmos 117.

O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

Alabaychisun Señor-ta, llapa nacionkuna; yupaychaychis payta, llapa llaqtakuna. Paypa kuyapayakuyninqa noqanchisman hatunmi; Señorpa cheqaq kayninpas wiñaypaqmi sayan. Alabaychis Señor-ta. Salmos 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Kimsa qillqakunamanta ruwasqa simita yuyarichkanchik, chaymi iskay ñiqinpi “chiqaq kay” nispa tikrasqa kachkan, hinaspataq Bibliapa chawpinpa qallariyninta rikuchin, (Bibliapa chawpinqa Salmos 117–119 kanku). Chawpinpa tukukuyninqa Salmos 119-mi. Salmos 118-qa chawpinpa chawpinmi. Salmos 118-qa Bibliapi aswan pisilla hinaspa aswan hatun capítulo-kunapa chawpinpi churakusqa kachkan, hinaspataq aswan pisilla, mayqinchus qallariyqa, “chiqaq kay” simita qhawarichin, chay simitaqa kimsa qillqakuna ruwan, chaykunaq rikchayninmi wiñay allin willakuyupa kimsa puriyninkunata sut’ichan, hinaspataq chiqaq kayta unanchaypaq marconnin kanku. Chay marcoqa kamachikuq yachaymi, Cristopa characterninta Alpha y Omega hina rikuchiq.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Chawpi kaqpa tukukuynin, capítulo 119 nisqaqa alfabétiko akróstico nisqa kaspa, Bibliapa chawpinpi churakusqa, musphay atiyniyuq simi yachaqta sinchita qhawachin. Capítulo 119 nisqapi tawa kuti chaylla simiqa “cheqaq kay” nisqaman tikrasqa kachkan.

And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

Ama simi cheqaqtaqa ama llapanmanta simiymanta qichuychu; taripayniykikunapiqa suyaykurqani. Verso 43.

Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

Qan chiqap kaq kawsaypaqmi; qanpa kamachikuyniykitaq cheqaq kaymi. Versículo 142.

Thou art near, O Lord; and all thy commandments are truth. Verse 151.

Qamqa kanki, Tayta Dios; kamachiykikunapas llapanmi cheqaq kay. Versículo 151.

Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

Qallariymantapacha simiykiqa cheqaqmi: hinaspa sapa huk chanin kamachikuyniykikunaqa wiñaypaqmi sayan. Versículo 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Kaypi versículokunapi cheqaq kayqa Bibliapi profecíakunapa kamachinmi qallariymanta tukukuyman reqsichiq, chay versículokunapi cheqaq kaypasmi Alpha y Omega kikinpa firmanta Bibliapa chawpinpi churashqanta reqsichin, imaynatachus qallariypi hinallataq tukukuypipas ruraran chayhinata. Ñawpaq kaqpas qhepa kaqpaspa firmaqa kikinmi “marco” nisqa, kinsa angelpa qhepa waqaychana willakuyninta rikuchinapaq. Chay chawpipa qhepa kaqninqa tawa versículokunatam hapin, maypichus “cheqaq” nisqaman tikrasqa simi llamk’achisqa kachkan, ichaqa tawa kaq referenciaqa “cheqaq”llaña tikrasqa kachkan. Chay tawa versículokunamanta qhepa qhepa kaqqa reqsichinmi chay “qallariymanta” simiqa “cheqaq” kasqanta.

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Qallariypi, Génesis huk ñisqapi iskay ñisqapi ima rurasqa kasqan willakuypi, “cheqaq kay” simi mana chiqap qillqasqa kaptinpas, rurasqa kasqan willakuypa qhipa kimsa siminkunapi rikuchisqa kashan, sapa simi qallarin, chay ordenpi, “cheqaq kay” simita ruq letra-kunawan. Qallariypi Simi karqan, paywanmi llapa imapas rurasqa karqan, hinallataq Génesispi rurasqa kasqan qillqasqa testimoniun qallarin “Qallariypi” nispa, tukukuntaq kimsa simiwan, Cristo-pa huk atributo-ninwan tupaq cheqaq kaykunata rikuchiq, chay atributo-tam Isaíaspi sut’inchasqa kashan payqa sapan, huklla Dios kasqanmanta prueba hina.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Bibliaq chawpinpi (Salmos 117–119) qallarin capítulo 117 nisqapi, “chiqaq kay” simita hapiyninwan, qallariy tukukuyninta reqsichisqan chiqaq kayman riqsichispa. Chay simi kimsan qillqakunamanta ruwasqa, chaykuna wiñay allin willakuyta hinaspa kimsa angelkunapa willakuyninkunata sut’ichanku, chaynataq paqarichisqa willakuypa tukukuynintapas reqsichinku. Bibliaq chawpinpa tukukuyninqa alpabetota qhawarichiyñanmi, may sumaq simikamayuq rurasqanta, kunan paypa kayninmanta revelasqakuy hina qhawarichisqaqa “revelación” simipa nisqanwan tinkusqanta sayachinapaq; Jesucristopa Revelaciónninqa huk willakuymi, Cristopa kayninmanta huk aspektota qhawarichinapaq wakichisqa, chaytaqa kaykama mana hunt’asqa reqsisqa karqan, ichapas manaraq hayk’aqpas. Chay revelasqakuyqa pactokunaq historiankunawanmi sapanchaypi tinkun, imaraykuchus pacto historiapiqa Diospa sutinakuna-hina pay kikinta qhawarichiy munasqanpa rikch’ayninkuna kanku, Paypa historiañan mast’arikusqanman hina.

“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

“Kamachikuypa hatun kamachiyninkuna, Diospa kikin kayninmanta kaqkuna, orqopi Cristo rimarisqan simikunapi rikuchisqa kanku. Pipas chaykunapi sayachiq, Cristopi sayachkan, wiñay pachakuna qaqapi. Simita chaskispaqa, Cristotapas chaskisun. Hinaspa paypa siminkunata chay hina chaskiqkuna sapallan paypi sayachkanku. ‘Huk cimientotaga manam pipas churayta atinchu, ña churakusqa kaqmanqa, chayqa Jesucristo kashan.’ 1 Corintios 3:11. ‘Manam huk sutipas kanchu hanaq pachapa uranpi, runakunaman qusqa, mayninwan qispichisqa kananpaq.’ Hechos 4:12. Cristo, Simi, Diospa rikuchikuynin,—paypa carácter-ninpa, paypa kamachikuyninpa, paypa munakuyninpa, paypa kawsayninpa rikurichiynin,—chaylla hukllalla cimiento, mayninpi wiñaypaq sayaq carácter-ta hatarichiyta atisun.” Monte de las Bienaventuranzas, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Kay cheqaqmi aswan achka imapas kay cheqaq kaymanta rimarinapaq kachkan, ichaqa kaypiña saqisunchik.