We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Kunanqa yuyaychkanchik Daniel qillqap 11 kaq capitulopi tawa chunka kaq versiculopi rikuchisqa historiata. Kunanqa versiculopi ukhupi kaq historiapa siq’inta rimashanchik, chaymi kay pachapa animalninpa protestante waqranpa historianta rikuchin. Ezequielpa 37 kaq capitulopi iskay k’aspikuna huñusqanta mayqinman qhawarispa llamk’achkanchik, Diospa pakasqa yachayninta reqsinanchikpaq, Cristoqa divinidadninta runakaywan huñusqanpi, kinsa kaq angel chayamuchkaptin. Siqi patapi siqi hina, Diospa pakasqa yachayninpa willakuynin, Juanpa reqsisqan hina qanchis kaq trompetapa waqyasqan tukukuyninpi hunt’akunanpaq, nisqaqa sut’inchaywan Laodiceaman apóstol Pabloq apachisqan karqa. Ezequielpa, Juanpa, Pabloq testimoniunkunapas chay kikin Diospa pakasqa yachayninwan tupakun, chaymi 1888 watapi Joneswan Waggonerpa willakuyninpi rikuchisqa karqa; chayqa Laodiceaman willakuy karqa.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Munani yachanchikman qankunapas yachaykuychikman imaymana hatun maqanakuyta qankunapaq apaykushani, Laodiceapi kaqkunapaqpas, hinallataq llapa aycha-pi uyaqniyta mana rikukuqkunapaqpas; sonqonkuna kallpachakunanpaq, munakuypi huñunakusqa kachkaspanku, hinallataq llapa qhapaq kayman, hunt’asqa yachaypa cheqaq takyayninman chayanankupaq, Diospa pakasqa kaqninta reqsiyta, Taytatawan, Cristotawan; paypiñataq pakasqa kachkan yachaypa, yuyay-reqsiy paq llapa qhapaq kaykuna. Colosenses 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Huch’apakuy rurayqa, divinidadwan runakayninwan ishkay k’aspikunata huñunay rurayqa, kinsa kaq angel chayamuspalla qallarikurqan; ichaqa Pabloqa rimashanmi ishkay k’aspikunata huñunaypa qhepa, hunt’asqa, hinallataq allin tukukuyninmanta, chaymi Diospa pakasqa kaqnin. Chayraykun payqa chay willakuyta reqsichin Laodiceaman willakuyman hina, ñawpaqtaq 1856 watapi chayamurqan, chaymantataq 1888 watapi yapamanta nisqa karqan, hinaspataq 2001 watapa septiembre killapa 11 p’unchayninpi hunt’asqa tukukuyninta tarirqan. Pablotaq templota reqsichin iskay sutinchayniyuq kaynipi, Diospa pakasqa kaqninmanta qawarichispa, chayqa qanchis kaq waqra waqyamunanpi tukusqa kananpaq karqan. Payqa chay pakasqa kaqta rakinmi huk umaman huk cuerpoman.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Paymiqa umalliq uman kurkuypa, iglesiapa; paymi qallariy, wañusqakunamanta punta paqarisqa, llapa imapin paylla ñawpaqchasqa kananpaq. Taytataq kusikurqan paypi llapa hunt’asqa kay tiyananpaq; hinaspa cruzninpa yawarninwan thak kayta rurarispa, paywanmi llapa imata kikinman kutichinanpaq allinyachirqan; arí, paywanmi, kay pachapi kaqkunapas, hanaq pachapi kaqkunapas. Qankunataq, ñawpaqta karqankichik karunchasqa, yuyaynikichikpi awqakuna mana allin ruwaykuna rayku, kunantaq paymi allinyachisurqankichik wañuyninrayku aysankupa kurkunpi, qankunata ch’uya, mana qillqasqa huchayuq, mana ima piñakuypaq ñawpaqninpi rikuchisunaykichikpaq: sicheqaqa iñiypi takyasqa, sayasqa qhipakunkiychik chaymanta mana kuyuchisqa, allin willakuymanta suyayniykichikmanta mana suchuchisqa, mayqintachus uyarisqankichik, mayqintachus cielopa uranpi llapa kamasqa runaman willasqa karqan; chaypa kamachinmi noqaqa Pablo churakusqa kani; kunantaq kusikuni qankunarayku ñak’ariyniykunapi, hinaspa Cristopa ñak’ariyninkunamanta puchuq kaqta aysaypi hunt’achkani kurkunrayku, mayqan iglesiam; chaypa kamachinmi noqaqa churakusqa kani Diospa kamachiyninman hina, mayqintachus qankunapaq quwasqa karqan, Diospa siminta hunt’anaypaq. Colosenses 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Cristoqa umam, llapa imaymana kaqkunapi ñawpaqchasqa kananpaqmi; Iglesianñataq cuerponmi. Umasqa cuerpowan kuskanmi divinidadwan humanidadwan hukllachasqa kayta rikuchin, hinaspataq huk hatun chiqapas reqsichisqa kachkan. Umamanta cuerpoman kaq t’inkisqaqa kaymi: umanmi cuerpopa patanpi ñawpaqchasqa kanan. Runakunawanqa, Diospa rikchayninman hina kamaqkunawanqa, hanaq atiyninkuna (uma) urin atiyninkunapa (cuerpo) kamachiqnin kananmi. Kuskanmi huk kaqta ruranku; utaq, Juan tupunan templopa siminman hina rimaspam, paykunaqa Santo Lugarta (humanidad, cuerpo), hinallataq Santísimo Lugarta (divinidad, uma) rikuchinku. Imaynatas kay iskaynin “huk k’aspi”man, utaq huk cuerpoman hukllachasqa kankuqa, chayqa “at-One-ment” nisqapa ruwasqanmi. Pabloqa kayhinataraqmi nispa qatiq:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Noqaqa kamani ruwasqa kani Diospa kamachikuyninman hina, qankunapaq ñoqa-man qusqanman hina, Diospa siminta hunt’aspa; chay pakasqa qillqaqa, wiñay p’unchaykunamantapas miraykunamantapas pakasqa karqa, kunanqa sut’inchasqaña kachkan paypa santokunaman: paykunamanmi Dios munarqa reqsichiyta ima hinam kay pakasqa qillqapa gloriaqninqa mana judiokuna ukhupi ancha qhapaq kasqanta; chaymi Cristo qankunapi kasqanmanta, gloriaq suyayniyki hina: paytam willakuyku, sapa runata yuyaych’aspa, sapa runata yachachispa tukuy yachaywan; sapa runata Cristo Jesuspi hunt’asqa qhawarichinaykupaq: chayraykum ñoqapas llamk’ani, kallpachakuspa paypa ruwayninman hina, may sumaq atiyniyoqta ñoqapi llamk’aqman hina. Colosenses 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Chunka tawa pachak tawa chunka tawa waranqakunaq hunt’asqa kaynin, mayqinchus “sapa runata Cristo ukupi hunt’asqata” qhawachin, chaymi “Diospa pakasqa misterio,” mayqinchus divinidadwan runa kaywan huñusqa kay, utaq Pablo nisqan hina, “Cristo” runa kaypi kasqanmi “hatun k’anchaypa suyaynin.” Qanchis kaq Trompetapa waqyasqan p’unchaykunapi chay misterio hunt’akun. Ezequiel chay huñunakuyninta riqsichispan, iskay kaspikunata llamk’achin, huknin urqu suyuq qhapaq ayllupaq, huknintaq uray suyuq qhapaq ayllupaq, chay simbólicomanta t’inkisqanta riqsichinapaq; chaymi templota “tawa chunka suqta” yupaywan sut’ichin. “Tawa chunka suqta” nisqa simbólico t’inkiyq kaspinqa “iskay pachak iskay chunka” nisqa simbólico t’inkiywan huñuchisqa kanan.
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Ishkay pachak iskay chunkaqa runakayninwan huñusqa divinidadpa unanchaqninmi. 1611 watapi Rey Santiago Biblia lluqsichisqa kasqanmantapacha, Millerpa willakuyninpa ñawpaq rikuchikuyninkama 1831 watapi, hinaspataq chay willakuypa lluqsichisqa kasqankama 1833 watapi Vermont Telegraph nisqapi, iskay pachak iskay chunka watakuna kan. Millerpa willakuyninqa yachaypa yapakusqanmanta hinallataq formalchasqa rikuriynin karqan, Biblia-manta horqosqa, Danielpa libro 1798 watapi kicharisqa kaptin. 1611 watapi qallariy p’unchawpi huk divino qillqa lluqsichisqa karqan, hinaspa tukuynin p’unchawpi 1831 watapi huk runaq lliwman lluqsichisqan karqan, 1798 watapi kicharisqa divino cheqaq kaymanta sayasqa.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Chay kimsa p’unchaykunaqa mana iskay pachak iskay chunka watallatachu rikuchin, aswanpas hebreo simipi “Cheqaq kay” nisqapa ruwasqan ch’akatanatapas, mayqinchus hebreo alfabitopa ñawpaq, chunka kimsayuq kaq, hinallataq qhipa qillqakunata huñuspa “Cheqaq kay” nisqa simita ruwanku. Qallariypi huk diosmanta willakuq rikhuriy, tukukuypitaq runamanta willakuq rikhuriy; hinaspa 1798 watataq yachaypa yapakusqanta rikuchin, chaymi huk mana allin runakunapa mit’anta rikhurichirqan, paykuna chay yachayta mana chaskispa qichusqankurayku, chay hinaqa chunka kimsayuq qillqata rikuchirqanku, mayqinchus hatarikuypa unanchaqnin. Chay iskay pachak iskay chunka watakunapa t’inkisqanqa ñawpaq angelpa kuyuriyninpi sayarichisqa karqan, kimsañiqin angelpa kuyuriynintaq iskay ñiqin testigota qun.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
1776 watapi, diospa qillqasqan kamachiy, Independenciapa Willakuynin, rikhurichisqa karqa; iskay pachak iskay chunka watamanta qhipaman, 1996 watapi, runapa qillqasqan kamachiy, The Time of the End revista, rikhurichisqa karqa. Chay runapa qillqasqan kamachiyqa yachaypa yapakuyninmanta lluqsisqa karqa, kay pacha tukukuypi 1989 watapi paqarisqamanta; chaymi, hina 1798 watapi kasqan hina, Independenciapa Willakuyninwan sut’inchasqa diospa willakuyninman huk hatarikuq ch’aqwayta paqarichirqan. 1996 watapi yachaypa yapakuyninqa, Amerikapa hamuq p’unchawninta reqsichirqan, maypachachus 1776 watapi willakusqan qispikuyninta, sapankayniyinta ima, manaña charinqachu utqay hamuq domingo kamachiypi. Kayqa iskay kaq qhawariq sut’inchayta qun, iskay pachak iskay chunkayuq yupayqa dios kaywan runa kaywan huñusqanta sut’ichasqanmanta; chay iskay kaq qhawariq sut’inchaytaqa “Truth” sutiyuq firmaywan churakurqa, hinaspa huk ñawpaq kaq qhawariq sut’inchaywan rikuchisqa karqa ñawpaq angelpa historiapin (ñawpaq kaqpi), iskay kaq qhawariq sut’inchaytaq kinsa kaq angelpa historiapin (qhipa kaqpi).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 watapiqa qallarichirqan huk pacha, kay pachaqa ñawpaqman hamuq karqa allpapi uywaq cheqaq qallariyninman, Biblia willakuykunapi soqta kaq qhapaqsuy hina. Chay wakichiy pachapi cheqaq kaypa siqnin yapamanta reqsichisqa karqa 1776 watapi, Estados Unidospa qallariyninta señalaspa; hinaspa 1798 watapi, Estados Unidospa qallariyninta Biblia willakuykunapi soqta kaq qhapaqsuy hina señalaspa. Chay qallariywan tukukuywan chawpipi kaq ñawpaq willakuytaqa 1789 wata señalachirqan, chunka kimsayuq coloniakunam Constitución nisqata ratificakurqan. Kay kinsa watakuna sapaqninmi Estados Unidospa “rimariyninta” reqsichin: 1776 watapi Declaración de Independencia nisqawan, 1789 watapi Constitución nisqawan, hinaspa 1798 watapi Alien and Sedition Acts nisqakunawan. Chay historiaqa iskay chunka iskayniyuq watakunata reqsichin, chaymi iskay pachak iskay chunka kaqmanta huk chuncaqnin, ichaqa divinidadwan runakay tinkusqanmanta huk unancha kasqantapas reqsichin.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Kay uñachtasqanqa allpa uywapa historiannintam rikuchin, payqa oveja hina (divinidad) qallarispa, dragón hina (runakaynin) tukukunman hina ñawinchasqa. 1776 watapi qallarin Independencia Willakuywan, chaymi divinidadta señalan; Alien and Sedition Acts nisqakunaqa runakaynintam rikuchin. Chay iskay chunka iskayniyuq watakunapi, allpa uywapa kamachikuynin qallariyninmanta ñawpaqta, Biblia profecíapi soqtaq ñiqin reino hina, ovejamanta dragónman tikrakuyqa rikuchisqa hinam kachkan.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Judá nisqapi uray llaqtapaq iskay waranqa pichqa pachak iskay chunka watakunapi taripakuy qallariyninqa, Daniel qanchis pusaqniyuq capítulo, chunka tawa versículopi iskay waranqa kimsa pachak watakunapa qallariyninwan t’inkisqa kachkan. Judápi santuariota hinallataq ejercitota saruchiyqa 677 a.C. watapi qallarirqan, hinaspa iskay waranqa kimsa pachak watakunamanta willakuq profecíaqa iskay pachak iskay chunka wata qhepaman, 457 a.C. watapi qallarirqan. Judá uray llaqtapaq k’aspinqa, suqta chunka tawayoq unanchawan hanaq llaqtaman t’inkisqa kachkan, hinallataq iskay pachak iskay chunkayoq t’inkiywan iskay waranqa kimsa pachak watakunawanpas t’inkisqa kachkan.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Pabloqa Diospa dispensasunninpa sirviqnin kasqanta nirqan, hinaspataq ima dispensasiyunta sirvisqantapas sut’icharqan Diospa misterionnin kasqanta, chayqa Cristo qankunapi kashan gloriapa suyayniykichis kaspa. Kay chiqap simita aswanraqmi Timoteoman qillqaspan rimarin.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Mana iskaypi mana ima rimaywanpas churanakuy atiychu, hatunmi Diusman yupaychaypa pakasqa yachayqa: Diosmi aychapim rikuchikurqa, Espíritu-pi chaninnaqchasqa karqa, angelkunapa rikusqan karqa, mana judío nacionkunaman willasqa karqa, kay pachapi iñisqa karqa, hatun k’anchayman oqarisqa karqa. 1 Timoteo 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Kaypi Pablo nin: diosllik’as pakasqa yachayqa Dios aychapi rikurichisqa kasqanmi. Diosqa umanmi, aychaqa cuerponmi. Diosllik’as pakasqa yachayqa iñiqpi Cristo kasqanmi; chayqa divinidadwan runakayta hukllachasqanmi. Pabloqa hinaspallata casarasqapa rikch’ayninta llamk’achin, Hoseas hina.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Payqaqa ñoqanchikqa paypa cuerponmanta kaqkuna kanchik, aychanmanta, tullunmanta ima. Chayraykun qhariqa taytanta mamanta saqenqa, warminwan hukllachasqa kanqa, iskayninkutaq huk aychalla kanqaku. Kayqa hatun pakasqa kaqmi; ichaqa ñoqaqa Cristo-manta, iglesiamanta ima rimani. Efesios 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Kimsa chunka qanchisniyuq capítulope, Ezequiel qhepa p’unchaykunap trato nisqata reqsichispa, mayqinchus musuqmanta allinchasqa trato kashan pachak tawa chunka tawa waranqa runakuna nisqawan reqsisqakunawan, iskay k’aspi tinkuchisqanmanta huk rikch’anachiyta qun. Chay iskay k’aspikuna, siqi siqipi, Oseaspa hinaspa Pablopa kasarakuywan tupachiy rimayninta uqllachkanku. Huñusqa kaspankum, manaña iskay nacionkuna kanankupaqchu karqan, aswan huk nacionlla, wiñaypaq.
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 dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Paykunataqa huk llaqtallamanmi rurasaq Israelpa urqunkuna patapi; hinaspan huk reylla llapankupaq rey kanqa. Manataqmi iskay llaqtakunaña kanqakuñachu, nitaqmi iskay qhapaq suyukunamanqa rakisqañachu kanqaku. Manataqmi yapamanta qhellichakunkuña kanqachu idolonkukunawan, millay ruwayninkukunawan, nitaq mayqin huchankukunawanpas. Aswanqa qespichisaqmi paykunata llapa tiyasqankumantam, maypichus huchallikusqaku chaymanta, hinaspan ch’uyanchasaq paykunata. Chhaynataqmi paykuna llaqtay kanqaku, noqataqmi paykunapa Diosnin kasaq. Ezequiel 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Ezequielpa huñunakuyqa reqsisichin maypachachus manaña rakisqa kankuchu, nitaq huchallankuchuña, maypachachus pichasqa kankuchis, Dioslla Diosninchik kachkan, hinaspa huk reylla kapuwanchik. Octubre 22 p’unchaypi, Pacto qhelqapi Kachaqa utqaylla hamurqan temploman llaqtanta “pichanampaq”. Payqa hamurqan huk qhapaq suyu chaskinampaq, chaypa runankunataqa Pedro nisqanman hina chaymantañam sacerdotekunaq, reynikunaq qhapaq suyunta kanan karqan. Chay p’unchayllapitaq noviopas hamurqan kasarakuyman, chaymi Pablowan Hosea reqsisichisqanku pakasqa misteriota, mayqinchus rikuchin divinidadwan humanidad huñusqata. Juanqa reqsisichinmi chay misterio, mayqintachus Pablo “Cristo qankunapi, gloriapa suyaynin” nispa reqsisichin, tukukuq kananpaq qanchis kaq angelpa waqaychasqan p’unchaykunapi.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ichaqa angel qanchispaq rimayninpa p'unchayninkunapi, waqachiyta qallariqtinmi, Diospa pakasqa misterionnin tukukunqa, imaynatachus willarqan sirviqnin profetakunaman hina. Apocalipsis 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Qanchis kaq angilqa kimsa kaq llakikuymi, chaymi 11 de septiembre de 2001 punchawpi chayamurqan. Qanchis kaq angilqa waqaychayta qallariykuqmi karqan kimsa kaq angil 1844 watapa historiannimpi chayamurqanmanta pacha, chaymanta ñawpaqmanpas; ichaqa 1863 watapi hatariyqa llamk’ayta mana tukuchiyta atichirqanchu. Kimsa kaq angilqa chayamurqan, hinaspataq qanchis kaq trompetapas yapamanta waqaychayta qallarin 11 de septiembre de 2001 punchawpi, kay kutitaq “Diospa pakasqa kaqnin” “tukusqa” kananpaq. Chay “pakasqa kaq” nisqaqa divinidadwan runakayta hukllachasqanm, chaymi pachak tawa chunka tawa waranqa runakunata paqarichin, paykunataq chaymanta Diospa unanchaqninman hinallataq soldadonkunaman tukunku. Chayraykum Ezequielpa qanchis chunka qanchisniyuq kapitulumqa qallarin Ezequielta wañusqa ch’aki tullukunapa pampaman pushasqa kasqanwan. Chay tullukunaqa 11 de septiembre de 2001 punchawpi Laodicea Adventismota rikuchinku, chayraykutaq Pabloqa Diospa pakasqa kaqninmanta evangeliunta Laodicea runakunaman rimachin.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Chayqa yachanaykichikta munani, qankunapaq, Laodiceapi kaqkunapaqpas, hinaspa aychapi uyayta mana rikuwasqayku hina llapa kaqkunapaqpas, ancha hatun maqanakuyta qankunapaq apakusqayta. Chay hina sonqonkuna kallpachasqa kananpaq, munakuypi huñusqa t’inkisqa kaspa, hamut’aypi hunt’asqa takyaq cheqaq yachaypa llapa qhapaq kayninta chaskinankupaq, Diospa pakasqa misterioyninta reqsinankupaq, Taytapaq, hinaspa Cristopaq; paypiqa pakasqa kashan yachaypa hinaspa reqsiy pa llapa qhapaq kayninkuna. Colosenses 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Kaymiqa Sister Whiteqa tantiyamun Ezequielpa ch’aki wañusqa tullunkunawan tinkichin.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Ichaqa manam kay ch’akishqa tullukunamanta kay rikch’achiyqa pacha llapa runakunallapaqchu kachkan, aswanpas hatun k’anchaywan saminchasqa kaqkunapaqpasmi kachkan; paykunapas qechwa pampapi tullu ukhunakuna hina kanku. Runakunapa rikch’ayninta, kurkupa churasqantaqa charinku; ichaqa mana espiritup kawsayninta charinkuchu. Ichaqa kay yachachiyqa mana ch’akishqa tullukunataqa runakunapa rikch’ayninkunallaman tinkichisqa saqespachu; imaraykuchus mana chayllachu aypan, maki chakiwan uyanchikpa allin tinkisqa kasqanqa. Kawsaypa samayninmi kurkukunata kawsarichinan, sayarinankupaq, hinaspa kallpawan llamk’ayman qallaripunanpaq. Kay tullukunaqa Israelpa ayllunta, Diospa iglesianta rikuchin, iglesiapa suyasqanñataq Espíritu Santopa kawsarichiq kallpanmi. Señorqa chay ch’akishqa tullukunaman samayta phukunanmi, kawsanankupaq.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Diospa Espiritun, kawsachiq kallpayuq, sapa runa yanapaqpi kananmi, sapa espiritu musculunpas, sapa ankusninpas ruwasqa kananpaq. Santo Espiritu mana kaptinqa, Diospa samaynin mana kaptinqa, yuyayninchikpa sonqon chiriwyan, espiritu kawsaypas chinkapun. Achkaqkunaqa, mana espiritu kawsayniyuq kaspapas, iglesiapa qillqasqanpi sutinkuta kananku; ichaqa mana Qollqe Corderopa kawsay libronpi qillqasqachu kanku. Iglesiaman hukllachasqa kayta atinkuman; ichaqa mana Señorwan hukllachasqachu kanku. Huk chiqan ruwaykunata hunt’aspa ancha kallpachakuyta atinkuman, kawsaq runakuna hina qhawasqa kayta atinkuman; ichaqa achkaqkunaqa chaykunamanta kanku, paykunamanta nisqaqa: ‘sutiyniyuqmi kanki kawsasqaykita, ichaqa wañusqañam kanki.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Manam cheqaq sonqon Diosman tikrakuynin mana kaqtinqa; manam Diospa kawsay samaynin sonqota kallpachinchu espiritup kawsayninman; manam cheqaq kay willakuqkuna hanaqpachamanta paqarisqa kamachikuyninwan kuyuchisqa kanchu chayqa, mana ismusqa muhummanta, wiñaypaq kawsak hinaspa takyak muhumantaqa mana paqarisqachu kanku. Manam Cristopa chiqap kayninpi hapipakunku, chaylla sapa amparakuyninku hina; manam Paypa karakterninta qatipakunkuchu, Paypa espiritunpi llamk’ankuchu chayqa, q’alallasqaqa kanku, manam Paypa chiqap kaynin p’achanta churakusqachu kanku. Wañusqakunaqa achka kuti kawsakkunapaq qhawachisqa kanku; imaraykuchus kikinkupa yuyayninkuman hina qespichiyninku ruraypi llamk’aqkunaqa, manam Dioschu paykunapi llamk’an munayta hinaspa ruranayta Paypa allin munakuyninman hina.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kay layaqa runakunaqa allinta rikuchisqa kanku Ezequiel musquy rikuypi rikusqan ch’aki tullukunapa wayq’unwan.” Review and Herald, January 17, 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Laodiceaman qillqaska willakuyqa 1856 watapi ñawpaq kutita Adventismoman qawarichisqa karqan, chay watallapitaq Señorqa Leviticus qhelqap iskay chunka suqtayuq t’aqapi kaj “qanchis kuti” nisqap ñawpaqman puriq k’anchayninta kicharirqan. 1856 watap willakuyninqa, ukhunpi arrepentikuyta mañaq huk willakuywan, hinaspa hawapi profecía willakuywan ruwasqa kasqan, 1863 watapi ñakasqa karqan. Laodiceaman willakuy, “Cristo qankunapi, k’anchaypa suyayniyku” nisqa pakasqa kaqmantam 1888 watapi Yapay Joneswan Waggoner ancianokuna yapamanta willakurqanku, chay willakuytaqmi Sister White nisqampi Laodiceaman willakuy hina reqsisqa karqan.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Sapaq rayllumanta sapaq rayllukama, Ezequiel qanchis chunka qanchisniyuq capítulo qallarin Ezequielta espiritualmente apasqa kachkaptin 11 de septiembre de 2001 p’unchayman, chaypi qosqaña qhawariyta Laodicea Adventismomanta, huchakunapi hinaspa pantasqakunapi wañusqa kashaqkunata. Nisqa kachkan iskay sut’inchasqa profético willakuykunata qowanampaq. Ñawpaq kaq junt’asqa kananpaq ruwan, ichaqa cuerpokunaqa manaraqmi kawsayninta charinku. Iskay kaq profecía waqyan “tawa wayrakuna” willakuyta tullukunaman kawsay samayta wayrananpaq. Tawa wayrakunamanta willakuyqa pachak tawa chunka tawa waranqa sellosqa kaqkunapa sellado willakuyninmi, mayqinmi riqsichin tawa angelkunata tawa wayrakunata hap’ispa hark’ashaqta. Paní White chay tawa wayrakunata sut’inchan “phiñasqa caballo” nispa, kacharisqa kananpaq maskhasqanmanta, imaraykuchus hark’asqa kachkan. Islampa phiñasqa caballoqa kacharisqa kananpaqmi maskhan, ñanpi wañuyta hinaspa thuñichiyta apamunanpaq, imaynan ruwarqan 11 de septiembre de 2001 p’unchaypi hina, hinaspa yapamanta kacharisqa kanqa qaylla hamuq domingo kamachikuy law nisqapi.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Chay willakuyqa wañusqa cuerpokunata hukchasqa soldadokuna hinam, chakinkunapi sayaqta, apamun. Chay hukchasqa soldadokunaqa qanchis kaq angilpa willakuyninman kutichisqa kaspa chakinkunapi sayachisqa kanku, imaraykuchus qanchis kaq angilpa waqaychanan p’unchawkunapi, pachak tawa chunka tawa waranqapa Cristowan kasarakusqan pakasqa misterioqa hunt’asqa kanqa.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Chaymanta Ezequielman rikuchisqa iskay k’aspi hukllachasqa kasqanta, huk nacionman tukuspa. Chay iskay k’aspiqa Israelpa chinchay qhapaq suyunmi, hinaspa Judápa uray qhapaq suyunmi; paykunaqa huk nacion hina huñusqasqa kanku, paykunap sapanpi t’aqanakusqan pacha muyunkuna tukukuyninpi, iskay waranqa pichqa pachak iskay chunka watayuqkuna. Chay ishkantinpa kuska tukukuyninqa huk espiritual templota paqarichin, tawa chunka suqta watakunawan sut’ichasqa, chay mutual t’aqanakuy pachakunap qallariyninpi hinaspa tukukuyninpi.
We will continue this study in the next article.
Qatiq qelqeqa qillqapi kay yachakuyta qatirisunchik.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
“‘Paykunaqa paqarinmanta tutamanta hatarispanku, Tekoa chunlla pampaman lluqsirqanku; hinaspa lluqsishaspankuraq, Josafat sayarispa nirqan: Uyarikuychis, Judá, Jerusalén llaqtapi tiyakkuna; Tayta Diosniykichispi iñiychis, chaymi sayachisqa kankichis; profetankunapipas iñiychis, chaymi allin ruwasqa kawsayman chayankichis. 2 Crónicas 20:20.’”
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Señor Diosniykipi creenichik, hinaptinmi sayarqachisqa kankichik; profetankunapipas creenichik, hinaptinmi allin ruwasqa kankichik.’”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Isaías 8:20. ‘Kamachikuyman hinaspa willakuyman; kay simiman hina mana rimanku chayqa, paykunapi mana k’anchay kasqanraykum.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Iskay qillqakunaqa kaypi Diospa llaqtanman churakusun: iskay kaq allin ruwasqapaq kawsaykuna. Jehová kikin rimarisqan kamachikuy, hinaspa profecíapa espiritunmi iskay yachay paqarinankuna, llaqtanta pusarinanpaq llapa ima pasasqapi. Deuteronomio 4:6. ‘Kaymi qankunapa yachayniki hinaspa entiendeynikichik nacionkunapa ñawpaqenpi, paykuna ninqakuqmi: Cheqaqtapuni kay hatun naciónqa yachayniyoq, entiendeyniyoq llaqtam.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Diospa kamachikuyninwan Profecíapa Espíritu-ninwan kuska purinku iglesiata pusaykuspa hinaspa yuyaychaykuspa, chayrayku ima kuti iglesiaqa kayta reqsispa Kikinpa kamachikuyninta kasukusqanman hina, profecíapa espíritu-nin kachamusqa karqan cheqaq kay ñanpi pusananpaq.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Apocalipsis 12:17. ‘Hina dragón warmiwan phiñakuspa, rirqan maqanakuyta ruwanampaq mirayninpa puchuqkunawan, pikunachus Diospa kamachikuyninkunata waqaychanku, Jesucristoq testimonionnintapas charinku.’ Kay willakuy rimarin sut’ita puchuq iglesiaqa Diosta reqsisqanta kamachikuyninpi, hinaspa profecíaq qosqonpas kasqanta. Diospa kamachikuyninman kasukuy, hinaspa profecíaq espiritunqa sapa kuti t’aqwirqan Diospa cheqaq llaqtanta, hinaspa pruebapas aswanraq qusqasqa kachkan kunan p’unchay rikurimuq rikuchikuyninkunamanta.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
Jeremíaspa p'unchayninpi runakunaqa mana imatapas tapukuychu karqan Moisespa, Elíaspa, utaq Eliseopa willakuyninmanta; ichaqa Diosmanta Jeremíasman kachamusqa willakuymantaqa iskayrayarqanku hinaspa qhipaman churayarqanku, kallpanpas atiyninpas ususqa kama, chaymanta mana huk hampi kanchu karqan Diospa paykunata apaspa prisionman rinanpaq.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Chaynamantataqmi Cristoq p’unchayninkunapipas runakuna yachakurqanku Jeremiaspa willakuynin cheqaq kasqanta, hinaspataq kikinkupura umallikurqanku taytankuq p’unchayninkunapi kawsaspaqa paypa willakuyninta chaskisqankuman kasqanta creenankupaq; ichaqa chay pachallapitaqmi Cristoq willakuyninta qhesachkarqanku, paymantaqa llapa profetakunam qelqarqanku.
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
Imayna kimsa angelpa willakuynin kay pachapi hatariptin, mayqinmi Diospa kamachikuyninta iglesiaman hunt’asqa kayninpi chaymanta atiywan riqsichinanpaq, chhaynallataq profecía qhuyay-simiqa chaylla kutichisqa karqa. Kay qhuyay-simiqa ancha reqsisqa chaniyuq ruwanakuyta ruwarqa kay willakuy wiñachisqapi hinallataq ñawpaqman apanankupaq.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Imaymana yuyaykuna t’aqanakusqa kasqankuman hina, Qellqasqa Sagradas nisqakunapa riqsichisqankunamanta hinallataq llamk’aypa ñankunamanta, creyentekunapa kacharisqa willakuypi iñiyninta chinkachinankupaq hinallataq llamk’aypi mana hukllachakuyta apamunankupaq, profecíapa espiritunqa sapa kuti kay kasqaman k’anchayta churarqan. Sapa kutiqa creyentekunapa cuerponman yuyaypi hukllachakuyta hinallataq ruwaypi sumaq tinkuyta apamurqan. Sapa crisispi, kay kacharisqa willakuypa wiñayninpi hinallataq llamk’aypa hatunyayninpi rikurimusqa kasqanpi, Diospa leyninman sayaqta sayasqakuna hinallataq profecíapa Espiritupa k’anchayninwan kasqakuna atiparqanku, llamk’aypas paykunapa makinkupi allinta wiñarqan.” Loma Linda Messages, 34.