Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.
Daniel qanchis chunka hukniyuqpa tawa chunka versículonqa pacha tukukuypi qallarin, ichaqa chay versículon iskay pacha tukukuyninkunata reqsichin, chayrayku profecía yachaqta saqin ñawpaq pacha tukukuyninta qepa pacha tukukuyninwan tupachinanpaq. Kay rurasqa mañakuy churasqa kaptin, 1798 watapi qallarisqa Millerita historiapa siqinqa, 1989 watapi Estados Unidospa historianninta parallelota purin. Iskay siqikuna reqsichinku cheqaq protestante waqraya siqita hinallataq Apocalipsis chunka kimsayuq qapítulopi allpa uywapa republicano waqraya siqinta. Iskay siqikunaqa 1798 watapi pacha tukukuypi qallarikunku, hinaspa 1989 watapi pacha tukukuyninqa sapaqllam yanapan, hinaspataq iskay kaq testigota qun, versículopi kichasqa cheqaq kaypa señalkunamanta.
The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.
Kimsa angelpa kuyuyñin chayamurqa 1844 watapi, octubre killapa 22 p’unchayninpi, ichaqa qanchis watayuq hatarikuynin huchallikusqa kasqanrayku qhipachisqa karqa 1856 watamanta 1863 watakama. Kimsa angelpa chayaynin kutimanta rikhurirqa 2001 watapi, septiembre killapa 11 p’unchayninpi. 1863 wata unanchasqa karqa ñawpaq Israel llaqtapa ñawpaq kaq Kadeshpi tiyanakusqanwan, chunka watuqkunapa hatarikuyninwan ima; chay hina 2001 watapi, septiembre killapa 11 p’unchayninpis unanchasqa karqa ñawpaq Israel llaqtapa qhipa kaq Kadeshpi tiyanakusqanwan, Moisespa hatarikuyninwan ima. 1863 watapi hatarikuyninqa, Kadeshpi ñawpaq hatarikuyman unanchasqa, chunkañawpi wañuy taripayninta purun pampapi paqarichirqa. 2001 watapi, septiembre killapa 11 p’unchayninpi hatarikuyninqa, Kadeshpi qhipa hatarikuyman unanchasqa karqa, chaymi Laodicea Adventismopa kamachiqninkunapa wañuyninta paqarichirqa.
The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.
1840 watapi 11 p’unchaypi angelpa uraykamusqanmi, 1840manta 1844kama kuyuyta qallarisqa, chaytaqa Panay White sutiyoq warmi Diospa atiyninpa hatun k’anchay rikuchisqan nispa suticharqan, 2001 watapi septiembre killa 11 p’unchayta unancharqan hinaspa Diospa atiyninpa hatun k’anchay rikuchisqanta reqsichirqan.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Kimsa angelpa willakuynin willakuypi huñunakusqa angelqa llapa kay pachata kikinpa hatun k’anchayninwan k’anchachinanmi. Kaypiqa willakusqan hina, llapa pachapi mast’arikuq, mana sapa kutipi rikukuq atiyniyuq hatun llamk’aymi hamunqa. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqa; ñawpaq angelpa willakuyninqa kay pachapi tukuy misionero estasionkunaman apasqa karqa, wakin llaqtakunapitaq sojta chunka soqta watayuq Reforma pacha qhepamanqa mana mayqin llaqtapipas rikukusqa hina aswan hatun religioso interes karqa; ichaqa kaykunataqa kimsa angelpa qhipa amonestacionnin uranpi hatun atiyniyuq kuyuy aswan llallinmi kanqa.” The Great Controversy, 611.
The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.
Kinsa angelpa hukñiq hamusqankuna, 1844 watapi octubre killapa 22 p’unchawninpi (ñawpaq Kadesh), llamk’ayta tukuchinampaqmi karqa; ichaqa Diospa llaqtantin runankunaqa musuq pushaqta akllakuspanku Egiptoman kutiriyta akllakurqanku. Chayrayku 1863 watakamapaqmi “Jericota yapamanta hatarichirqanku”, Diospa Jericopa perqankunata urmachiy llamk’ayninpi yanapakuq kananpa rantinpi. Chayraykum maldisisqalla karqanku, chunlla pampapi wañuyniyuq kaywan.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Hina Josué chay p’unchaypi paykunata jurachispa nirqan: “Tayta Diospa ñawpaqenpi maldicionasqa kachun chay runa, kay Jericó llaqtata hatarichispa yapamanta ruwachiqqa; paypa qhapaq churinwanmi cimientonta churanga, sullk’a churinwanmi punkunkunata sayarichinga.” Josué 6:26.
As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.
Imaynan ñawpaq Israel runakuna ñawpaq Kadeshpi kaspa Josuéwan Calebwan willakusqankuta chinkachirqanku hina, chay hina pacha kay p’unchawkunaq Israelnin ñawpaq Kadeshpi (1863) hatarikuynin paykunaman Josuépa ñakasqan apamurqa. Kinsa angel 11 septiembre 2001 watapi kutimuspankama (qhepa Kadesh), Dios Jericota hinallataq murallankunatapas urmachinampaq ñawpaqman qhepa llamk’ay qallarikurqa.
October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.
1844 watapi 22 punchawmi kimsa kaq angelpa chayamusqanta señalakunin, chayhinataq qhipa p’unchaykunapi utqaylla hamuq domingo p’unchawpa chayamusqantapas señalakunin. 1863 watataq 1844 watapi, octubre killapa 22 punchawninpi qallarisqa kimsa kaq angelpa pruebanakuy pacha tukukuyninta señalakunin. Chayrayku 1863 wataqa utqaylla hamuq domingo kamachiypa símbolonmi, imaraykuchus Jesusqa siempre qallariyta tukukuyninwanmi rikuchin. 1863 watapi llaqtaka iskay clasekunaman rakisqa karqan, chayhinallataq domingo kamachiypi iskay clasekuna rikurichisqa kanqaku.
The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.
Millerita historiapi kimsa kaq angelpa pruebapa tiemponninqa 1844 watapi qallarirqan, 1863 watapitaq tukukúrqan; qallariyninpas tukukuyninpas, iskayninmi qhepa p’unchaykunapa domingo kamachiyta señalarqan. Qallariy (1844) hinaspa tukukuq (1863) ukhupi historiapiqa, Millerita kuyuriypa hatarinakuyñinmi kachkan (1856). Chayraykun chay periodoqa “Cheqaq Kay” nisqapa sellonta apamun. Kadesman iskay kuti kutiy, 11 septiembre 2001 p’unchaypi, kimsa kaq angelpa pruebapa ruwanapa qallarayninta señalan, chayqa utqaylla hamuq domingo kamachiypi tukukun, 1863 watapi rikuchisqa hina.
From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.
Chay Domingo kamachikuymanta runapa prueban tukukunankama, Jericota, hinallataq perqankunatapas urmachisqaku kanqa, chay historiapi rikuchisqa Babiloniapa warmi q’añu mana allin warmi nisqapa hawan ejecutiva juiciowan hinallataq tinkuspa. Chusku chunka versículoq qallarin 1798 watapi, hinaspan tukukun utqay hamuq Domingo kamachikuypi chusku chunka hukniyoq versículopi. Tukukuypa pacha 1798 watapi rikuchin Diospa iglesianpa ukhupi siq’ita, qallarispa Milleritakuna first angelpa kuyuyinmanta, chayaspa third angelpa kuyuyinman hina pachak tawa chunka tawa waranqa runakunakama. Llapa chaykuna huk versículollapi.
The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.
1798 watapi qallariq, uray llaqtapa qhapaqninpa wichariyninwan qallarisqa hanaq llaqtapa qhapaqninwan uray llaqtapa qhapaqninpa chawpinpi maqanakuyqa, 1989 watapi tukukusqa, chaypi uray llaqtapa qhapaqninqa Bibliaq willakusqanpi pichqa kaqwan suqta kaq qhapaq suyukunapa huñunakuyninrayku atipasqa karqan. 1798 watapi qallarisqa hanaq llaqtapa qhapaqninwan uray llaqtapa qhapaqninpa maqanakuyqa, Miller llaqtamasinkunaq reqsisqanman hina, Roma contra maqanakuy karqan; paykunaqa chayta rikurqanku paganismomanta papalismomanta iskay ch’usaqchay atiyninkunallata hina. 1989 watapi maqanakuy tukukuptinqa, kimsa ch’usaqchay atiyninkunallañam chaypi kasqaku, hinaspan qallariynin karqan chay kimsa atiyninkunaq profético nisqa rikuchikuyninpa, kay pachata Armagedónman pushaqninmanta; chayqa Daniel 11:45 nisqapi geográficamente rikuchisqa kashan.
Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.
Chunka pusaq chunka phisqayuqkama qillqasqakuna reqsichinku kimsa atiyniyuqkunapa proféticodinámica-ninta, mayqinchus papata tukukuyninman chayachinku iskay qochakuna chawpinpi hinallataq sumaq hatun ch’uya orqo qayllanpi. Allinta unanchasqa kaspa, profecía nisqapa historianninta, mayqinchus chunka tawaqniyuq hukniyuqpi rikuchisqa kachkan, chayqa chunka tawaqniyuq hukniyuqmanta chunka tawaqniyuq tawaqniyuqkama qillqasqakunatapas uqllan.
Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.
Chayrayku, pacha tukuypi 1989 watamanta qallarispa, 1798 watapa iskay kaq testigowan kuska, uray llaqtapa reyninwan hanaq llaqtapa reyninpa chawpipi maqanakuypa qallariyninta, tukukuynintawan reqsichispa, chusku chunka hukniyuq versiculomanta chusku chunka tawanayuq versiculokama, wañuy qhirin hampisqa papapadopa kimsa hukllachasqa t’inkiynta reqsichin, chusku chunka pichqayuq versiculopitaq paya tukukuyninman chayan. Kay versículokuna, kay rikch’ayninmanta qhawarispa, Diospa iglesianmanta hawapi kaq huk historiata rikuchin, imaynatachus Apocalipsis libropi qanchis sellokunaq qanchis iglesiakunawan t’inkisqanpi rikuchisqa kashan hinata.
The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.
Willakuy willakuypa historianta 1798wan rikuchisqaqa, aswanqa tapuy taripayta rikuchin; hinaspa chay kikin qallariypi 1989pi qallariq siq’iqa, aswanqa hukmuq taripayta rikuchin. 1798qa aswanqa ñanta waqichiq kachaqpa llamkayninta hatunchan, paymi Ñawpaqman hamuq Kachaqpaq ñanta waqichin; 1989taq aswanqa Elías kachaqpa llamkayninta hatunchan.
Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.
1798 watamanta qallarispa, Danielpa qillqan kicharisqa kaptin, profetiku historiapa yachaynin yapakusqanta charinchik, maypichus Cristo llaqtanta pusamun paywan huk rimayniyuq alianza-man, chaymi hunt’an divinidadwan runakayta wiñaypaq hukllachasqata. Chay qhipa p’unchay alianzaqa Escrituraspi achka kuti sut’inchasqa kachkan.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.
Qhawariychik, p’unchawkuna hamunqa, nispa Señor, musuq rimanakuyta ruwasaq Israelpa wasinwan, Judápa wasinwanpas: mana ñawpaq rimanakuyhinañachu, paykunapa taytakunawan ruwarqani chay p’unchawpi, makinkuta hap’ispa Egiptomanta orqomunaypaq; chay rimanakuytaymi paykuna p’akirqanku, ñoqaqa paykunapa qosanhina kashaqtiypas, nispa Señor: Ichaqa kaymi kanqa chay rimanakuyqa Israelpa wasinwan ruwasaq: chay p’unchawkunamanta qhipaman, nispa Señor, kamachiyta churasaq ukhuyninkupi, sonqonkupipis qillqasaq; noqaqa Diosninkumi kasaq, paykunataq llaqtaymi kanqaku. Manataqmi sapa runa vecinonta, sapa runa wawqintañataq yachachinqachu, nispa: Señor-ta reqsiy; llapankum noqata reqsiwanqaku, aswan huch’uy kayninkumanta pacha aswan hatun kayninkama, nispa Señor: mana allin rurasqankuta pampachasaqmi, huchankutataq manañam yuyarisaqñachu. Jeremías 31:31–34.
All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”
Llapa profetakunakqa qhipa p’unchaykunata reqsichkanku, hinaspa “qhipa p’unchaykuna” nisqa rimayqa profecíapi taripakuy pacha tiempota sut’inchan. Ñawpaq angelqa 1798 watapi chayamurqa, pacha tukukuypi, 1844 watapi taripakuy kichasqa kasqanta willananpaq; chaymi qhipa p’unchaykuna chayamunapas. Qhipa p’unchaykunan Jeremíaspa “p’unchayninkuna” hamuqkuna, Diosqa llaqtanpa huchankuta “pampachananpaq” hinaspa manaña “yuyarinanpaq” nisqankuna. Chay llamk’ayqa Cristowan hunt’akun, Hatun Sacerdote hina, pampachakuy p’unchaypa antitípico p’unchayninpi, “qhipa p’unchaykunapi.”
Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.
Sichus Milleritakuna Adventismopi kawsay iñiypi purispa kimsa kaq angelpa ñawpaqman riq k’anchayninwan, chayamushqa 22 octubre 1844 p’unchaypi, ñam Jesúswan kuska wiñay wasinkupi kashankuman karqa. Kaymi Jeremías niyta munan niptin: “chay p’unchaykunamanta qhipaman.” “Chay p’unchaykuna”qa chay profétik pacha-unaykuna kanku, mayqinkuna 1844 wataman pusarqa, hinaspa chay watapi tukukurqa. Paykunam “p’unchaykuna” kanku, mayqinkunata Danielpa chunka iskayniyuq kapítulon rimarin.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Qamqa, riyki tukukuynin kama puriy; imaraykuchus samanki, hinaspa p’unchaykunapa tukukuyninpi suertiykipi sayanki. Daniel 12:13.
At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.
“P’unchaykunapa tukukuyninpi”, icha Jeremías nisqan hina, “chay p’unchaykunamanta qhipaman”, Cristo munarqan kamachikuyninta llaqtanpa ukhu cheqenkunaman churayta, hinaspa kamachikuyninta sonqonkupim qillqayta. Ukhu cheqenkunaqa uray naturalezam, icha Pablo sutichasqan hina aycha; sonqoqa hanaq naturaleza. Rimanakuyqa prometin llaqtanta musuq yuyayta quyta tikrakuypi, hinaspa musuq cuerpota iskay kaq hamuyninpi. Runaqa Adanwan urmarqan, paymi Diospa rikchayninman hina ruwasqa karqan, hinaspa hanaq naturalezaanwan uray naturalezaanwan ruwasqa karqan. Cristopa rimanakuyninqa runakayninta iskaychasqa naturalezaanwan huchapa ñakasqanmanta qispichiymi.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Kay pachakuna kay allpapa willakuy puchukaynin qhipa p’unchaykunapi, Diospa rimanakuynin paypa kamachiykunata waqaychaq llaqtanwan musuqmanta takyachisqa kananmi. ‘Chay p’unchaypi paykunapaq rimanakuyta ruwasaq chakra uywakunawan, hanaq pacha p’isqukunawan, allpapi lliphlliqkunawanpas; hinaspan k’aspita, espadata, maqanakuytapas kay allpamanta p’akisaq, paykunataq allin amachasqa kashpa puñunankupaq ruwasaq. Qanwan wiñaypaq sirvinakuyta ruwasaq; ari, qanwan sirvinakuyta ruwasaq chanin kaypi, taripaq kaypi, munakuypi, khuyapayakuypipas. Chayraykun cheqaq kaypi qanwan sirvinakuyta ruwasaq; qantaq Señor-ta reqsinkim.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.
«“Chay p’unchaypi pasasqa hina kanqa, ñoqaqa uyarisqayki, nispa Señor rimarin; hanaq pachata uyarisqayki, paymi allpata uyarisqa; allpataq trigo-ta, vinota, aswan aceiteta uyarisqa; chaykunataq Jezreelta uyarisqa. Hinallataq paytaqa allpapi ñoqapaq tarpusaq; khuyapayasaqmi mana khuyapayasqa karqanta; nisaqtaq mana llaqtaykuna karqankuman: Qankunaqa llaqtaykuna kankichik; paykunaq rimanqaku: Qanmi Diosniyku kanki”». Oseas 2:14-23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Chay p’unchaypi,... Israelpa puchuqninkuna, Jacobpa wasinmanta qispisqakuna ima,... cheqaqtapuni Señorpi, Israelpa Santoqninpi, samachkanqaku.’ Isaías 10:20. ‘Llapa nacionmanta, ayllumanta, simimanta, llaqtamanta’ wakinkuna kanqaku, paykuna kusikuywan chaskinqaku kay willakuyta: ‘Diosta manchakuychik, hinaspa payman hatunchayta qoychik; paypa taripay horan chayamunñanmi.’ Paykuna kutirikunqaku llapa ïdolokunamanta kay pachaman watasqa kasqankumanta, hinaspa ‘hanaq pachata, kay pachata, lamarta, unu pukyukunatapas ruraqta yupaychanqaku.’ Llapa chinkachiq wataykunamanta kacharikuspa, mundopa ñawpaqenpi sayanqaku Diospa khuyapayakuyninpa rikuchiq monumentokunan hina. Llapa Diospa mañakusqankunaman kasukuspa, angelkunapaqpas runakunapaqpas reqsisqa kanqaku imaynachus ‘Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintawan’ kasqankurayku. Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Qhawariychis, p’unchaykuna hamunqa, nispa Señor, yapuq runaqa tarpuqta chayanqa, uvas saruqpas muhu tarpuqta chayanqa; urqukunapas misk’i vinuta sut’uchinqa, llapan orqokunapas chullulluniq hina lluqsinqa. Hinallataq kutichimushaq Israel llaqtaypa prisionpi apasqa runankunata; paykunataq ch’usaq llaqtakunata hatarichinqaku, chaykunapitaq tiyasqaku; uvas chakrakunatapas tarpuykunku, vinuntataq upyanqaku; huertakunatapas ruranku, rurunkunatataq mikhunqaku. Paykunataq hallp’ankupi mallkichasqaytaq, manaña hayk’aqpas qichusqachu kanqaku qosqay hallp’ankumanta, nispa Señor Diosniyki. Amos 9:13–15.’” Review and Herald, febrero 26, 1914.
When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.
Jeremías rimaspa “chay p’unchaykunapa qhipanpi” nispa, Cristoqa Templonman usqhaylla hamuspa chayta pichanampaq rurasqa llamk’ayta ñawpaqchasqa “p’unchaykuna”qa, 1798 watapi chaymanta 1844 watapi tukukuq profetakunaq pacha-kamaykunam karqanku. Chay profetika p’unchaykunapa (pacha-kamaykunapa) tukukuyninmi, Cristoqa Millerita Templota sayarichisqan tawa chunka suqta watakunata señalasqa; hinaspa 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchayninpi usqhaylla hamuspanqa, Malaquías qillqapa kimsa kaq capitulonta hunt’achkarqan, chaytaqa ministroyuq qallariyninpi hinallataq tukukuyninpi Templota pichaspanpas hunt’allarqanta.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Templota kay pachamanta rantikuqkunatawan rantichiqkunatawan pichaspanmi, Jesusqa willakurqan sonqota huchapa qhellichasqanmantam pichanaypaq kachamusqa kasqanta,—kay pachapi munaykunamanta, kikillanpaq munapayaykunamanta, mana allin ruray yachaykunamanta, imaynachus alma-ta waqlliyachinqa chaykunamanta. Malaquías 3:1–3 nisqa cita.” The Desire of Ages, 161.
And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.
Hinaspataj “chay p’unchaykunapa qhepanpi,” Cristoqa sayarichisqan templota pichayta munarqa, paypa llasqankuna sonqonkuta huchapa qhellichasqanmantam pichananta rikuchiq, ichaqa Jeremías nisqanman hina, kamachikuyninta sonqokunapi ukhu partenkunapipas qelqaspata.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.
Paykunata huchachispa, nin: “Qhawariy, p’unchaykuna hamun, Señor nin, Israelpa ayllunwan, Judápa ayllunwanpas musuq rimanakuyta ruwasaq: manam Egipto hallp’amanta lloqsimuchinqapaq makinmanta hap’ispa pusarqani chay p’unchaypi taytankunawan ruwarqani chay rimanakuy hinachu; paykunaqa mana rimanakuyniypi sayarirqankuchu, chayraykum noqapas paykunata mana qhawarqanichu, Señor nin. Kaymi chay rimanakuyqa kanqa, chay p’unchaykunamanta qhepanpi Israelpa ayllunwan ruwasaq, Señor nin; kamachikuyniykunata yuyayninkuman churasaq, sonqonkupipis qillqasaq: noqam paykunapa Diosninku kasaq, paykunataq noqapa llaqtay kanqaku”. Hebreos 8:8–10.
The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.
“chay q’ijkuna” nisqakunaqa Danielpa “p’unchaykunap tukukuynin” karqanmi, chaymi 1798 watapi hinallataq 1844 watapi tukukurqan. Protestantakunaq waqraq lineseq 1798 watapi qallariq, Daniel chunka hukniyuqpi tawa chunka versículopi, chayqa pachak tawa chunka tawa waranqa runakunawan sayarichisqa pactoq masinakuyta ancha reqsichin. Hebreo simipi “lot” nisqaqa huch’uy rumi karqan, mayqenpa destinonta reqsinapaq apaykachakusqa. Danielman nisqa karqan riy hinaspa samay (wañuypi), “p’unchaykunap tukukuyninkama”, maypichus 1844 watapi taripay qallarinan karqan hinaspa paypa destinon kamachikunan karqan.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Qam ripuyki kama tukukuykama: qamqa samasqanki, hinaspa sayarinki qampa rakisqaykipi p’unchaykunaq tukukuyninpi. Daniel 12:13.
The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.
“p’unchaykuna” nishqa “p’unchaykunapa tukukuyninmanta” niyqa, 1844 watapi tukukuq pacha willakuykunata reqsichin, chaymanta qhipamanqa willakuy pacha mana kanqachu. Iskay waranqa kimsa pachak watakuna, mayqinchus marah rikuy karqan, ninanqa Cristopa usqhay rikhurimuynin Santuarionpi, chaypipas tukukurqan; hinaspa iskay waranqa pisqa pachak iskay chunka watakunapas qhepa phiñakuypa tukukuyninpi tukukurqan, imaynan ñawpaq phiñakuypa p’unchayninkuna 1798 watapi, p’unchaykunapa tukukuyninpi, tukukusqa karqan chayhinata. “Chay p’unchaykunamanta qhipaman,” nisqanta Jeremías rimarqanman hina, chaymanta qhipata Pablo rimapayarqan. Pablocha Jeremíaspa “chay p’unchaykunamanta qhipaman” nisqanmanta iskay kutita rimarin; imaraykuchus Pablo mana sapaqllachu chay p’unchaykunamanta qhipaman sayarichisqa kananpaq karqan rimanakuyta rimarinchu, aswanqa ancha allinta Cristopa Hatun Saserdote hina llamkayninta reqsichin.
For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.
Huk hayñi qurbana-wan wiñaypaq hunt’asqa qespichin chay santuqchasqa kaqkunata. Chaymantaqa Espíritu Santupas noqaykuman testigom kachkan; ñawpaqta rimarisqan qhepamanmi nin: Kaymi paykunawan ruwasaq alianza, chay p’unchaykunamanta qhepataraq, nispa Señor; kamachiykunata sonqonkuman churasaq, yuyayninkupitaq qillqasaq; huchankunata, mana allin ruwayninkunatapas manañam aswan yuyarisaqchu. Kunanqa, kaykunamanta pampachay kasqanpiqa, manañam huchapaq qurbana kananñachu. Chhaynaqa, wawqe-panqaykuna, Jesuspa yawarninrayku aswan santu lugarman yaykunapaq sinchi atinakuyniyoq kaspa, musuq kawsayniyoq ñanwan, pay noqanchispaq santuqchasqan ñanwan, cortinata rikuspa, chayqa aychanmi; hinallataq Diospa wasin patapi hatun sacerdote kasqanrayku. Hebreos 10:14–21.
The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.
Iskay pachak iskay chunka watakuna, Cristo rikhurimusqanpa marah rikch’ayninmanta willakuq qhelqapa, profetapa historianta rikuchiq chazon rikch’ayninmanta iskay waranqa pichqa pachak iskay chunka watayuq willakuq qhelqawan t’inkisqa kaq, chay iskay profetapa pacha qallariyninkunata huñun, utaq t’inkichin, huk unancha t’inkiywan, mayqinchus runakayninwan divinidaddinta huñusqanta rikuchin, chaymi Cristo ruwan kimsa kaq angelpa kuyuriyninpi pichasqa kasqan ukhupi, hinaspan tukukuyninpi pachak tawa chunka tawa waranqawan ruwasqan pactota apamun.
The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.
Chazon nisqampi musquyqa, templota saruchisqa kasqanta rikuchin, hinaspataq Edén Huertapi Adán hatarikuyninmanta pacha huchaqa runakunata saruchisqa kasqankuta rikuchin; marah nisqampi musquytaq, templota kutichispa pichayninpi Cristoq ruwasqanta rikuchin, iskaynintinmi 1844 watapi octubre killapa 22 punchawninpi hunt’asqa karqan. Diospa phiñakuyninmanta iskay 2,520 watayuq profesiakuna kan, chaykunaqa hostta hinallataq santuariota saruchisqa kasqanta rikuchin.
Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.
Iskaynin profecíakuna runakayninta saruchisqa kasqanta rikuchin, chaymi marahpa rikuchisqanwan kutichisqa kanan. Chay iskay Diospa k’ullikusqankuna llaqtanpa contranqa urmasqa runakaynipaq k’ullikuyta rikuchin, chaytaqa Cristopa llamkayninllan qespichinman hinaspa kutichinman, urmasqa templota wakmanta hatarichispa hinaspa pichaspa.
The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.
Iskay phiñakuykuna runakunaq aswan hanaq kayninwan aswan uray kayninwanmi rikuchin. Adanpa urmayninpiqa, aswan uray kayninmi aswan hanaq kayninpa hawanman kamachiq tukurqan, chaymanta Cristopa runakunapaq yuyayninqa karqan aswan hanaq kaynin aswan uray kayninpa hawanman kamachinanta. Adanpa urmayninpiqa, aswan hanaq kaynin urmarqan aswan uray kayninpa munaykuna-man, hinaptin Diospa yuyaynin tikrasqa karqan. Kaytan Bibliaq “tikrakuy” nisqan niy munan. Tikrasqa kay niyta munan aswan hanaq kaynin kutichisqa kanan aswan uray kayninpa hawanpi kamachiq kananpaq. Tikrayqa tikranam, utaq umachaqmanta urayman muyuchiy.
The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.
Ñawpaq piñakuy chay hanaq ñiqin qhapaq suyu contra karqa uray kaq naturalezapaq piñakuymi, chaymi hanaq kaq naturaleza-ta uraychaspa kamachirqan urmaypi. Chay piñakuyqa ñawpaqta hamurqa, imaraykuchus Cristo salvación rurananta qallarisqa maypi ñawpaqta qallarisqanpi kikinmantapuni, hinaspa chayqa qallarisqa uray kaq naturalezapa munayninwan, chaymi karqa mikhuyniyuq munay. Cristoqa paypa rurananta qallariykarqa tawa chunka p’unchay ayunawan.
“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.
“Cristo yacharqan, qespichiypa planonta allinta ñawpaqman apanapaqqa, runata qespichiy llamk’ayta qallarinan kasqanta chay kikinpi maypicha urmay qallarikurqan. Adánqa urmarqan mikuy munañanta qatiq kasqanrayku. Runaman Diospa kamachikuyninta kasukunapaq ruranankunata sinchita yuyarichinapaqmi, Cristoqa qespichiy llamk’aynta qallariq, runapa cuerponpa kawsay ruwayninkunata allinchaspalla. Sumaq kawsaymanta urayman urmayqa, hinallataq ayllunchik runakunaq mikhuy munañan pantasqa kasqanta qatiykusqanrayku millayman tukuyninpas, aswan hatunmanta chayraykum kaptin.” Testimonies, volume 3, 486.
The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.
Iskay kaqphi piñakuyqa karqan aswan hanaq kawsaypa contran, uraynin llaqtapa qhispichisqanwan rikuchisqa, maypichus Jerusalén kachkan, chay llaqtam Dios akllarqan sutin churakunanpaq. 1844 wata octubre killapa 22 punchawninpi, Cristo ruwananta munasqan llank'aypas, hinaspa kunan ruwashasqan llank'aypas, Ezequielpa iskay k'aspiwanmi rikuchisqa kachkan.
When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.
Ezequielpa iskay k’aspi hukllachasqa huklla k’aspiman wiñaypaq, chaymi reqsichin chay alianza-ta maypichus Cristo llaqtan runakunamanta huchata wiñaypaq qichun, hinaspataq hanan kaq chaymanta urin kaq runa kayninkuna kutichisqa kachun allin jerárquico nisqa kamachiyninman, hinaspa runakuna yapamanta hunt’asqa kanku. Mana tukusqa tikrasqa kaypiqa, runapa urin kaq kaynin, ñawpaq piñakuyninwan rikuchisqa, kamachirqan runapa hanan kaq kayninmanta, qhipa piñakuyninwan rikuchisqa kaqta. Chayrayku ñawpaq piñakuyninqa karqan norte nisqa reino contra, mayqinchus allpapi “hanaq” karqan sur nisqa reinomanta.
The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.
Iskay pachak iskay chunka watakuna, marahwan chazonwan iskay rikch’aykunata huñuchkanku, divinidaddinta runakaynintawan, paykunap kikin qallariyninkupi, llapallanku huk kaspiman tantakunku Cristo tukupachiptin kinsa kaq angelpa llamkayninta pachak tawa chunka tawa waranqa runakunawan. Chayqa qhepa piñakuypa willakuyninmi uray suyuq qhapaq suyupa contranpi, chaymi 1844 watapi rikurimuypa willakuyninwan huñusqa; arí, pactoqa musuq yuyayta qon t’ikraypi, ichaqa musuq cuerpoqa (hanaq suyu) iskay kaq hamuynillapi kutichisqa kan huk ñawpaqllapi llawlliy hina.
Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.
Daniel 11:40 nisqapi, pacha tukukuypa iskaynin tiemponta reqsichin; chayhinallataqmi Apocalipsis 13 nisqa qillqapi allpa uywaq historianta rikuspa, ukhunpiwan hawanpiwan huk línea historiata proféticamente allinta resaltan. Chay versículopi kichasqa cheqaqkunaqa, Cristoq hamusqanwan Paypa llaqtan ukhupi reqsichinapaq hinallataq hunt’anapaq hamusqan ukhu línea cheqaqkunatapas, hawa línea cheqaqkunatapas rikuchin. Runakaywan divinidadwan huñusqa kaspa mana huchallikusqanmanta cheqaqqa, yachay kichakuyqanmanta lloqsimuq ruwaywan tupaq k’anchaypi rikuchisqa, chaymi qhipa punchawkunaq Diospa llaqtanpa ukhu cheqaqninta rikuchin. Kay pachata Armagedónman pusaykuq atiykunapura maqanakuywan tupaq k’anchayqa, qhipa punchawkunaq Diospa llaqtanpa hawa cheqaqninmi.
We will continue this study in the next article.
Kay yachachikuyta qatiq qillqapiña qatiqkusunchik.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Hinaspa simi yapamanta hamuwarqan ñoqaman, nispa: Chaymantapas, runapa churin, huk kaspita hap’iy, hinaspa qillqay chaypi: Judápaq, hinaspa Israelpa churinkunapaq paywan kuska kaqkunapaq. Chaymanta huknin kaspita hap’iy, hinaspa qillqay chaypi: Josepaq, Efraimpa kaspinpaq, hinaspa llapa Israel ayllupaq paywan kuska kaqkunapaq. Hinaspa hukllaman hukllaman tinkuchiy huklla kaspiman; hinaspa hukllañas kanqaku makiykipi. Runaykipa churinkuna rimapusunki chaykama, nispa: ¿Manachu qawachiwankiku ima ninaykita kaykunawan? nispa, paykunaman niy: Kayhinan nin Señor Dios: Qhawariy, Josepa kaspinta hap’isaq, mayqinchus Efraimpa makinpi kashan, hinaspa Israelpa ayllunkunata paypa masinkunata, hinaspa paywan kuska churasaq, Judápa kaspinwan kuska, hinaspa huklla kaspita ruwasaq; hinaspa hukllañas kankaku makiypi. Kaspikuna, mayqinkunapichus qillqanki, chaykunaqa makiykipi kanqaku ñawinkupa ñawpaqenpi. Hinaspa paykunaman niy: Kayhinan nin Señor Dios: Qhawariy, Israelpa churinkunata hap’isaq mana Diosta reqsiq llapa llaqtakunamanta maymanchus ripusqaku, hinaspa llapa lawmanta huñumusaq, hinaspa pusamusaq kikinkupa hallp’ankuman. Hinaspa huk llaqtata ruwasaq paykunata chay hallp’api, Israel urqukunapi; hinaspa huk reylla llapankuman rey kanqa. Manataqmi iskay llaqtachuñataq kanqaku, nitaq iskay qhapaq suyuman rakisqachuñataq kanqaku ima hayk’aqpas. Manataqmi yapamanta qhellichakunkachu ídolonkuna wan, millay kaqkunawan, nitaq mayqin huch’ankunawanpas. Aswanqa llapa tiyasqankumantam salvasaq, maypichus huchallikusqaku, hinaspa chuyaqyasaq paykunata. Chayhinapin paykunaqa llaqtay kanqaku, noqataq Diosninku kasaq. Hinaspa kamachikuqniy Davidmi paykunapa reynin kanqa; llapankutaq huk michiqllayuq kanqaku. Hinaspapas taripaykunapi purinqaku, kamachiykunatapas waqaychanqaku hinaspa ruwanqaku. Hinaspa Jacob, sirviqniyman qosqay hallp’api tiyanqaku, maypichus yayaykikuna tiyarqaku. Chaypin tiyanqaku, paykuna, churinkuna, hinaspa churinkunapa churinkunapas wiñaypaq. Hinaspa sirviqniy Davidmi paykunapa kamachiqnin kanqa wiñaypaq. Chaymantapas allin kawsaypa rimanakuyta ruwasaq paykunawan; wiñaypaq rimanakuymi paykunawan kanqa. Hinaspa churasaq paykunata, mirachisaq paykunata, hinaspa churarusaq santuarioyta paykunapa chawpinpi wiñaypaq. Tinkunakuy wasiypas paykunawan kanqa. Arí, noqam Diosninku kasaq, paykunataq llaqtay kanqaku. Hinaspa mana Diosta reqsiq llaqtakuna yachanqaku noqaqa Señor kasqayta, Israelta santuqchasqayta, santuarioy paykunapa chawpinpi wiñaypaq kaptin. Ezequiel 37:15–28.