We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Ñuqanchikqa yuyaychakushanchik Ezequiel qillqapi kinsa chunka qanchisniyuq kapitulumanta huk siq’imanta, maypim ñawpaqta riqsichin qanchis kaq trompetapa waqayninta hinallataq Laodiceaman willakuyninta, chaymi paqarichin pachak tawa chunka tawa waranqa soldadokunata. Chaymanta Ezequielqa chay siq’ita yapamanta rimarin, astawan hatuncharispa, Israelpa hanaq llaqtapa uray llaqtapa ishkay kaspikuna huñunakusqanta haykuichispa, hina kasqanmanta rikuchin imayna Dios kayninwan runa kaynin huñusqa kanku Qanchis Kaq Trompetapa waqaynin pacha ukupi. Ña ishkay suyukuna huk suyu hina huñusqa kaptinku, Ezequielqa riqsichin huk rey paykunapa hawanpi kasqanta, chaymantaq wiñay pactomanta rimarin, chay pactoqa pachak tawa chunka tawa waranqawan hunt’asqa pactom, chayta kallpanchaspa qhepa p’unchaykunapa pacto runakunaqa Diospa santuarionta chawpinkupi wiñaypaq charinqaku.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Kay qillqaman yapakurqanmanmi chay siq’iman, Juanpa llamkaynin templo tupuyta 1844 watapi, chaynataq rikuchin qhepaman kaq tukukuq tupuyta, mayqinchus qallarikurqan 11 ñiqin septiembre killapi, 2001 watapi. Chay tupuymi Zacaríaspas rimarin, paymi yapaykuchkan chay tupuy kasqanta Dios huk kutita akllaptin Jerusalén llaqtata sutin churana llaqta kananpaq. Ñuqayku huk kikinchasqa rimayta rurachkayku templo rurananpaq kaqkuna ukhupi, hinaspa Israelpa hanaq suyunta uray suyuntawan iskay k’aspi kasqankumanta. Cristopa llamkaynin, paypa Dios kayninta huñuykuspa runa kaywan pachak tawa chunka tawa waranqa runakunapaq, rikuchisqa kachkan iskay willakuykunapi iskay waranqa pichqa pachak iskay chunka watakunamanta, mayqinkuna ch’iqichiyta apamurqan hanaq suyuman uray suyuman, chayta hukchaspa iskay waranqa kimsa pachak watakunapa willakuyninwan.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Imataq Ezequielpa k’aspi sutinchasqankuna ima nisqanta evangeliopa llamkayninpi reqsinapaqqa, ñawpaqta evangeliomanta huk aswan aswan saphiyuq yachayta munan. Cristoqa iskay waranqa tawa pachak watakunamanta hamuq wiñaymanta saqesqa pisi kallpayuq urmasqa aychanchikta chaskirqan, chay pisi kallpayuq kayqa Mariamanta payman chayasqa karqan. Qhawasqanchik hina, payqa rikuchirqanmi imayna paypa munayninta rurachispa, Taytanpa munayninman entregakusqa kananpaq, ñuqanchikpas atinchik atipayta imaynatachus pay atiparqan hina, ñuqanchikpa munayninchikta paypa munayninman uyarispa rurachispa. Munayninchikqa umanchikpi llamk’achisqa kachkan, allinpaq otaq mana allinpaq, chay umanchikmi alma nisqapa llaqtan sinchi muyuriynin.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Iskay yachaqaqa iskay pacha yachay llamk’anata hukllapi churayta munaspaqa, kaypiqa mana saqisqa kananchu paypa munayninman hina. Iskay kuti llamk’ayta apaykuyqa, achka runakunapaq, yuyayman ancha sasa ñak’ariyta, hinallataq allin cuerpo-llank’ayta saqeyta ima niy. Mana allin yuyaychu ninapaq yuyayqa achka yuyay mikhunata hap’iyta hinaspa allinta ch’uyanchayta atinqa nispa; hinallataq yuyayta ancha mikhuchiyqa huch’a kasqanmi, imaynachus mikhuq ukhuqkunaqa ancha q’ipichisqa kaspa, wiksaman mana samay pacha quspaqa huch’a kasqan hina. Umanqa llapa runapa kallpachakuyninpa hatun pukara kasqanrayku, mana allin mikhuy, p’achalliy, utaq puñuy ruwaykunaqa umata llakichinmi, hinaspa yachaqaqa munasqanman mana chayananpaq hark’an,—allin yuyay allinchakuyta. Mayqin cuerpo patapi kaqpas mana allin yuyarisqa qhawarisqa kaptinqa, chaynanmi nanayninta umaman willanqa. Waynakunata paykunaq kawsay allin kayninta imayna waqaychanankupaq yachachispaqa, ancha pacienciawan hinallataq mana sayk’uywan kallpachakuywan ruway kanan. Kaymanta allinta yachasqa kananmi, sapa ch’uru hinaspa órgano kallpachasqa, allinchasqa kananpaq, chaymi munasqa utaq mana munasqa ruwaypiqa aswan allin salud lluqsinqa, hinaspa uma kallpachisqa kanqa yachaypa sasa llamk’ayninta awantananpaq.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Wiñay rimanakuypa llamkayninmi kachkan Diospa ley-ninta sonqonchisman hinaspa yuyayninchisman qillqanapaq, hinaspa sonqonchispas yuyayninchispas kashan “almanchikpa pukarapi”, chayqa ñoqanchikpa umanchikmi.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Qhariq warmipa yuyayninqa manam huk ratullachu urmanchu chuya kaymanta, santu kaymanta millay mana allin kayman, ismusqa kayman, huchamanpas. Tiempo munan runata Diosman rikch’achiypaq, utaq Diospa rikch’ayninman ruwasqa kaqkunata uywa sunquman icha supaypa rikch’ayninman urmachinapaq. Ima qhawasqanchikman hina tikrasqa kanchik. Ruraqninpa rikch’ayninman ruwasqa kashaspapas, runaqa hinam yachachiyta atin yuyayninta, chay hucha ñawpaqta millakusqanqa paypaq kusiypaqña tukunanpaq. Qhawariyta, mañakuytapas saqespaqa, manaña waqaychanchu hatun markanta, sunquta, hinaspan huchaman, mana allin ruraymanpas yaykun. Yuyayqa p’akisqa, uraychasqa tukukun, hinaspan manam atikunchu chay ismusqa kaymanta oqarisqa kayta, mayk’aqpas yachachisqa kachkan chay allin kawsaypa, yuyaypa atiyninkunata watasqa kananpaq, hinaspa aswan qhasilla munaykunapa kamachisqanman churaypaq. Wiñaypaq takanakuy aycha yuyaypa contranpi waqaychasqa kanan; hinaspapas yanapasqa kayta munanchik Diospa gracianninqa ch’uyaq, allinchayniyuq kallpawan, chaymi yuyayta hanaqman aysanan, hinaspa ch’uya, santu kaqkunamanta yuyayman umachinanpaq.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Yuyay,” “sonqo,” “umanchis”qa “alma-pa hatun pukaran” kanku. Pukaraqa huk sinchi amparaq wasi, huchapa yaykuynta hark’aspa waqaychasqa kananpaq.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Yayanta-manamanta Taytaman mañakusqanpi, Cristoqa kay pachaman huk yachachiyta qorqan, chayqa yuyaypiwan animapiwan rumi hina qillqasqa kananpaqmi. ‘Kaymi wiñay kawsay,’ nispa pay rimarqan, ‘qamta reqsiykuyman, sapa cheqaq Dios kaqta, hinallataq Jesucristota, qam kachamusqaykita.’ Juan 17:3. Kaymi cheqaq yachay. Atiyniyoq kayta qun. Diosmanta hinallataq pay kachamusqan Jesucristomanta experienciapi reqsiyqa runata Diospa rikchayninman tikran. Chayqa runaman qun kikinta kamachiyta, uray kaq naturalezapa llapa munayninkunatawan passionninkunatawan yuyaypa aswan hanaq atiyninkunapa kamachiyninman apamuspa. Chayqa hayk’aqninman Diospa churinta, hanaq pachapa herederonta ruwan. Payta mana tukukuqpa yuyayninwan tantachin, hinallataq paypaq pachakutiypa qhapaq qori qollqenkunata kicharin.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Atiypi kamachiqkuna”qa llamk’achisqa kananmi “uray kaq naturalezapa munayninkuna, munapayasqankunata” kamachinapaq, kasukuchinapaq ima. Atiypi kamachiqkunaqa yuyaypi kashan, chaymi “Mana Tukukuqpa yuyayninwan hukllaypi kay”qa “runata Diospa rikch’ayninman tikran” nisqa. Pachaq tawa chunka tawa waranqa sellakusqa p’unchawkunapiqa uywapa rikch’aynin huk klasepi ruwakushan, Cristopa rikch’aynintaq huknin klasepi. Imataq chay tikrayta ruwanman chayqa yuyaykunapa t’inkisqanmi. Pablo sut’inchasqanta hina aycha yuyayniyuq, manachá yuyayniyuq kasqankumanta, paykunaqa aychapa rikch’ayninta ruwanku—uywata. Cristopa yuyayninman chayasqakunaqa Cristopa rikch’ayninta ruwanku. Trato nisqapa promesanqa kaymi: tikrakuypiqa Cristopa yuyayninman chayayta atisunman, llapanchikpas aycha yuyayniyuqlla paqarisqa kaspanchikpas.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Kay yuyayqa qankunapi kanman, mayqinchus Cristo Jesuspipas karqa: payqa Diospa rikchayninpi kashaspapas, Dioswan kikinkama kayta mana suwakuyhinaqchu yuyarqa; aswanpas pay kikinmi mana reqsiskaqman tukuq, huk rantipa rikchayninta hap’iq, runakunapa rikchayninman ruwasqa. Hinallataq runahina rikurispa, pay kikinmi urayachikurqa, wañuykama kasukukuq tukuq, arí, chakatasqa wañuyninkama. Filipenses 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Noqanchikqa Cristoq yuyayninta ukhunpi hap’iyta tiyan, imaynachus chay yuyayqa Cristopinpas karqa, paypa rikch’ayninman rurasqa kasqanchikrayku. Ichaqa manam chay yuyayniyoqchu kanchik; aycha kayman hina yuyayniyoqmi kanchik, huchaman rantisqa.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Chayrayku kunanqa mana ima huchachakuychu kan Cristo Jesuspi kaqkunapaq, aypa aychaman hina mana puriqkuna, aswanqa Espirituman hina puriqkuna. Cristo Jesuspi kawsaymanta Espíritu Leymi huchapa wañuypaq leyninmanta qespichiwaraq. Leyqa mana atisqanchu imatachus ruwananta, aycha rayku pisi kallpayuq kasqanrayku; Diosqa kikin Churinta kachamurqan huchayuq aychapa rikchayninpi, huchamanta, huchata aychapi huchacharqan: leyqpa chanin kasqan ñuqanchikpi hunt’akunampaq, aychaman hina mana puriqkunapi, aswanqa Espirituman hina puriqkunapi. Aychaman hina kaqkunaqa aychapa imankunallatam yuyarinku; Espirituman hina kaqkunataq Espíritupa imankunatam yuyarinku. Aychaman yuyayqa wañuymi; Espirituman yuyaytaq kawsaymi, hawkayaymi. Aychaman yuyayqa Diospa contranpin kashan; manan Diospa leyninman kasukunchu, nitaq atinkuchu. Chaymi aychapi kaqkunaqa mana atinkuchu Diosta kusichiyta. Qankunaqa manan aychapichu kankichik, aswanqa Espiritupim, sichus Diospa Espíritun qankunapi tiyashan chayqa. Sichus pipas Cristoq Espíritunta mana kapunchu chayqa, payqa manan paypaqchu. Cristo qankunapi kashan chayqa, cuerpoqa hucha rayku wañusqanmi; Espíritutaq chanin kay rayku kawsaymi. Romanos 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Espíritumanta kayqa kawsaymi, aychamanta kayqa wañuymi. Aychaqa uray kaq kasqanchikmi, chaymi rikch’ariyninchikkunap paqarinankupaq. Aychawan tupaq uray kaq kasqanchikqa hanay kaq kasqanchikwan kamachisqa kanan tiyan; chayqa hunt’akun sapa munayninchikta Santo Espírituman kasukuspa rurayninchikwan. Hanay kaq aycha-yuyayninchikkuna kaypi kunan pachallapi tikrasqa kayta atin, ichaqa uray kaq kasqanchikqa Iskay Kutimuykamallaraq suyanan tiyan hukman tukusqa kananpaq.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ezequielpa iskay k’aspinkunaqa huk k’aspi kasqanta reqsichin, chay k’aspiqa patioman hina rikuchisqa karqa, hinaspataq chay k’aspeqa 1798 watapi tukukuyman chayarqa. Chayqa allinrak t’aqasqa karqa waranqa iskay pachak soqta chunka watakuna paganismopa huestanta saruchisqanwan, hinallataq waranqa iskay pachak soqta chunka watakuna papalismopa huestanta saruchisqanwan. Chay k’aspiqa mana Diospa santuarionninta saruchiytachu sut’icharqa, imaraykuchus Diospa santuarionninqa uray reinope karqa. Paganismowan papalismowan saruchisqa huesteqa runapa templon karqa, ichaqa uray reinowan tupachisqa kaspaqa cuerpon karqa, hinaspataq uray reinom karqa maypichus Dios akllarqa umata churayta. Hanaq reinoqa cuerpon karqa, uray reinoqa uman karqa.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Urin llaqtap ishkay rakisqan, chunka iskay pachak suqta chunka watayuq, rikuchirqan iskay imaymana huchaman q’iwikuykunata cuerpopa templonpi, imaynan miraymanta hamuq huchaman q’iwikuykuna hinaspa wiñachisqa q’iwikuykuna rikuchisqankuman hina. Paganismokarqan cuerpopa templonpi miraymanta hamuq huchaman q’iwikuykunapa unanchaqnin, hinaspa papalismopa paganismopa religionninta chaskisqanmi rikuchin huchaman wiñachisqa q’iwikuykunata. Mayqen kasqanpipas, cuerpopa temploqa mana tukuy hinaman t’ikrasqa kayta atirqachu Iskay Kaq Hamuykama, chayraykun uran llaqtap k’aspiqa 1798 watakama mast’arirqan, hinaspa Juanman templo tupunanta nisqa kaptin, chay k’aspiqa saqisqa kanan karqan.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Simi “conversión” nisqaqa ninmi huk tikrayta utaq huk estadomanta, condiciónmanta, hukman tikrayta. Adánwan Evawan huchallikuspankuqa, ñawpaq estadoyninkumanta “convertidos” karqanku, imaraykuchus paykunaqa Diospa rikchayninpi, hunt’asqa kamaq, hanan kallpakuna ura kallpakunata kamachiqhina rurasqa karqanku. Huchallikusqankumantaqa, “convertidos” tukurqanku chay kayman, maypichus ura kallpakuna hanan kallpakunamanta aswan kamachiyta hap’irqun. Chay condiciónta llapa mirayninkumanmi apachirqanku.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Ezequielpa iskay k’aspiq profétikopi nisqapi, Señorqa Jerusalénta akllarqan uma kananpaq, capital kananpaq maypichus rey tiyarqan. Chayqa aswan hatun atiyniyuq kananpaqmi karqan. Iskay k’aspiq rikch’anapi, uray llaqtakuna suyuqa ura atiyniyuq karqan hanaq suyuq aswan hatun atiyninwan tupaqtin. Tikrayta, mayqenchus rikuchisqa kashan iskay k’asikuna huñunaykuptin, mañakurqan uray suyu uma kayninman kutichisqa kananpaq. Chayqa hanaq suyumanta tikrasqa kananpaqmi karqan, imaraykuchus chaypachaqa cheqaq hanaq reywan huñusqaña karqan, hinaspa cheqaq hanaq suyuq trono wasinwan t’inkisqa karqan.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Chayrayku, ura ladomantaqh qhapaq suyuqa 1798 watallakama chayarqan, hinaspa Juanta nisqa karqan patiota saqenanta, chayqa 1798 watallakama chayarqan. Urin ladomantaq qhapaq suyuqa iskay waranqa kimsa pachak watakunapa qaspinwan huñusqa kanqa kimsa kaq angelpa chayamunanwan, ichaqa hanaq ladomantaq qhapaq suyuqa tukukunqa divinidadwan runa kaywan huñunakuy temploq iskay cuarto nisqankunapi hunt’akusqanrayku, chaykunatan Juan chaymanta tupurqan. Hanaq ladomantaq qhapaq suyuqa tawa chunka suqta nisqapa t’inkisqanwan urin ladomantaq qhapaq suyuwan tinkisqa karqan kimsa kaq angelpa chayamunanpi, ichaqa mana chiqanmanta 1844 wataman tinkirqanchu, imaynatachus urin ladomantaq qhapaq suyuqa tinkirqan chayhinata.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Urin llaqtap qhapaq suyusqa hukllawasqa karqan iskaychunka soqtayuq watakunapa templonwan, hinallataq iskay pachak iskay chunka watakunapi rikuchisqa kasqan Dios kaywan runa kaywan huñusqawanpas. Chinchaysuyu llaqtap qhapaq suyusqanqa 1798 watapi, iskaychunka soqtayuq watakunapa templonpa sayariyninta señalaspa, chaypi tukukapun; imaraykuchus, sayariynin hina, Cristo pay kikinman hap’ipakusqan aychanta rikuchirqan, paypa aychanqa pacha qallariymantapacha wañuchisqa karqan. Llapa templokunaqa hukninwan huknin atipanakuq unanchakuna kanku, hinaspa 1798 watapi iskaychunka soqtayuq watakunapa sayariyninqa paypa runa aychanta reqsichin, 1844 watapi chay iskaychunka soqtayuq watakunapa tukukuynintaq paypa Dios kayninta reqsichin.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
1798 watakamakama sarusqa kasqan huesteqa mana Diospa santuarionchu karqa, chaypis Diospa santuarionqa chay pacha unaypi sarusqa hina rikuchisqa karqa; ichaqa chay saruyqa uray reino ukhupi ruwakusqa karqa, maypichus Diosqa Jerusalén llaqtata akllasqa karqa, chaypi santuariontawan sutinta churananpaq. Sarusqa kasqan huesteqa mana judío nacionkunata rikuchirqachu, aswanqa gentilkunatan rikuchirqan; cuerpota rikuchirqan.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Adánwan Evawan huchallikurqanku chaypim qallarikurqan qanchis waranqa wataq “qanchis kuti” runakuna huchawan sarusqa kasqanku. Chay pachallapim kay pachaq qallariyninmanta wañuchisqa Cordero runakunaq huchasapa q’ala q’ala kawsayninta pakaypaq corderopa qarankunata qorqan. Runakunaq sarusqa kayninku 1798 watapi tukukuptinmi, Cordero, mayqinmi sapa temploq llaqtaychasqa rikch’ayninpa cimientonpas, hatarichiqninpas, yapamanta wañuchisqa karqan. Chaypim tukurqan hanaq suyuq qhapaq suyun, chaypi rikuchisqa runa templopas.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798 watapi karqan llulla antiqristu wañuchisqa karqan, supaypa testigonta qusqa qhipanpi kimsa wata kuskan profetiku watakuna junt’akamuptin, chaymi qallarisqa karqan atiychasqa kasqanwan 538 watapi, ñawpaqtaqsa kimsa chunka watakunam wakichikuy karqan, 508 watapi qallarisqa. Chayqa karqan Satanaspa llulla rikch’aynin, Cristopa kimsa chunka wata wakichikuywan rikch’akuq, paypa paqarisqanmantapacha qallarisqa, chaymi tukurqan atiychasqa kasqanpi, bautizasqa kaptin, chaymanta qhipataq payqa testigonta qorqan kimsa wata kuskan cheqaq watakuna junt’aqkama, kay pachaq qallariyninmanta wañuchisqa Cordero chakatasqa kanan kama chayaptin. Chaypitaq hunt’akusqa karqan paypa nisqan: templu urmachisqa kaptin, payqa kimsan p’unchaypi hatarichinqa.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Paymiqa karqanmi kikinpa cuerponta, templon hinata, hatarichiq; imaraykuchus kikinpa divinidanninpam resurrectionta ruwarqa. Divinidanninqa manam wañurqachu crucifixiónpi; runa kayninqam cruzpi wañurqa, Diospaq wañuyqa mana atikchu kasqanrayku.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Ñuqam kani kawsarimuyqa, kawsaypas’ (Juan 11:25). Piqa nirqan: ‘Kawsayniyta churani, hinaspa yapamanta jap’iykunaypaq’ (Juan 10:17), payqa p’ampamanta lloqsimurqa kikinpi kaq kawsaywan. Runakaynin wañurqa; divinidadninqa mana wañurqachu. Divinidadninpiqa, Cristoqa wañuypa watasqankunata p’akiriy atiyta charirqan. Paymi willakun: kikinpin kawsayta charin, pitachus munan chaykunata kawsarichinampaq.” Selected Messages, libro 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
1798 watapi, runaq templon, “norte suyu” nisqapa huestennin, tukukuyman chayarqan; ura kayninpa unanchaqnin kasqanrayku, iskay kaq hamuypi kawsarimuykama manam tikrasqa kayta atinchu. Ichaqa, chusku chunka suqta watakunapa sayayninta reqsichirqan, chay pacha Cristo templota sayarichisqan, tikrasqa kayta atispa, “sur suyu” nisqawan unanchasqa, umapa aswan hanaq kallpankunapa unanchaqnin kaspa; huchasapa runa qochokachasqa kasqan ratollapim chay tikrayqa ruwakun.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Cristo kikin churakusqan cimiento patapi, apóstolkunan Diospa iglesianta hatarichirqanku. Qelqasqa Sagradaspi, templo hatarichiy rikch’ayninqa sapa kuti apakuykun iglesiata hatarichiyta sut’inchanapaq. Zacaríasqa Cristomanta rimarin Señorpa Templonta hatarichinanpaq Rama nisqa hina. Paymi rimarin gentilkunapas llamk’aypi yanapanankumanta: ‘Karumanta kaqkuna hamuspa Señorpa Templonpi hatarichinqaku;’ nispa; hinaspa Isaíasqa willakun: ‘Waq llaqtayoqkunapa churinkuna perqaykikunata hatarichinqaku.’ Zacarías 6:12, 15; Isaías 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Kay templota hatarichkanmanta qelqaspa, Pedro nin: “Payman asuychis, kawsayniyuq rumihinaman hina; runakunamanta cheqnisqa kaspapas, Diospa akllasqan, ancha chanin kasqanrayku; qankunapas, kawsayniyuq rumikuna hina, hatarichisqa kankichis huk espiritu wasi kananpaq, ch’uya sacerdocio kananpaq, Jesucristo rayku Diosman allinchasqa espiritu sacrificiokunata haywanaykichispaq.” 1 Pedro 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Judío hinallata Gentil hinallata pacha rumi orqonapi apostolkuna llamk’arqanku, cimiento pataman churana rumikunata orqomuspa. Éfeso llaqtapi iñiqkunaman qillqasqan cartanpi Pablo nerqa: ‘Kunanqa manaña qankunaqa waj llaqtayoqkunachu, nitaj karu llaqtamanta hamuqkunachu kankichik, aswanqa santo runakunawan kuska llaqtamasikuna kankichik, Diospa ayllunmantataq kankichik; apostolkunaq profetakunaq cimiento patanpi sayachisqa, Jesucristo kikinmi hatun esquina rumita hina kaspa; paypin llapa wasi allinta t’aqllisqa, hukllachasqa wiñan Señorpi ch’uya temploman; paypin qankunapas kuska sayachisqa kankichik, Espiritu nisqawan Diospa tiyananpaq.’ Efesios 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Hinaspanpi Corintopi wawqekuna-manqa qelqarqan: “Diospa graciaw, noqaman qosqa kasqanman hina, yachayniyoq hatun wasichaq hina, cimientota churani, huktaq patanpi hatarichkan. Ichaqa sapa runa allinta qhawachun imayna patanpi hatarichisqanta. Mana pipas huk cimientota churayta atinchu, churasqa kaqmantas huktaqa, chayqa Jesucristo-mi. Kunanña, sichus pipas kay cimientopa patanpi qoriwan, qolqewan, ancha chanin rumikunawan, kaspiwan, ichhuwan, q’owawan hatarichin, sapa runapa ruwasqanqa rikuchisqa kanqa; p’unchawmi chayta sut’ichanqa, ninawanmi rikuchisqa kanqa; hinaspan ninataq sapa runapa ruwasqanta imayna kasqanta pruebanqa.” 1 Corintios 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Apóstolkunakqa allin, mana kuyuy atiychu cimentopi sayarichirqanku, chayqa wiñay Roca kasharqan. Kay cimentomanmi apamurqanku kay pachamanta rumikunata orqomusqankuta. Mana hark’ayninnaqchu ruwaqkuna llank’arqanku. Paykunapa llank’asqanqa ancha sasa ruwasqa karqan Cristo-pa awqankunapa sayaykusqanrayku. Maqanakuytaqa muchurqanku chay llullaq cimentopi sayarichkaqkunapa fanatismonwan, prejuicionwan, cheqnikusqankuwan ima. Achkaqkuna, iglesia-pa ruwaqnin hina llank’aqkunaqa, Nehemías p’unchawninpi perqata ruwaqkunaman rikch’akuq karqanku; paykunamanta qelqasqa kashan: ‘Pirqata ruwaqkuna, q’epikunata apaqkuna, hinaspa cargakunata apachiqkunapas, sapankanku huk makinwan llank’api ruwaq karqanku, huk makinwantaq arma hap’isharqanku.’ Nehemías 4:17.” Hechos de los Apóstoles, 595, 596.
We will continue this study in the next article.
Kay yachakuyta qatiqnin qillqapiqa katichisunmi.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Runapa urmaynin tukuy hanaq pachata llakiwan junt’achirqan. Diospa rurasqan kay pachaqa huchapa ñakasqa maldicionninwan waqllirqasqa karqan, chaypiqa llaquyman wañuymanpas hinaspa churasqa kaqkunam tiykarqanku. Mana ima llusp’iypas rikurirqanchu kamachiyta huchallikuqkunapaq. Angelkunaqa yupaychay takinkuta saqirqanku. Tukuy hanaq pacha wasikunapiqa llakiy karqan huchaqa ima thuñiyta rurasqanrayku.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Diospa Churin, hanaq pachaq k’ancharisqa Kamachiqnin, urmasqa ayllupaq llakiywanmi sonqonchasqa karqa. Sonqonqa mana tukukuq khuyakuyniyuqmi kuyurisqa karqa, chinkasqa pachaq llakiyninkuna Ñawpaqninman wicharispa rikurimuptin. Ichaqa Diospa munakuyninmi runa salvasqa kananpaq huk yuyaychasqa ñan taqwirqan. Diospa p’akisqa kamachikuyninqa huchasapaq kawsayninta mañarqan. Llapa pachakuna ukhupinqa hukllan karqa, runapa rantinpi, chay mañakusqankunata hunt’achiyta atiq. Diospa kamachikuynin Dios kikin hina qullana kaptin, Dioswan kuska kaqlla atinman hucha p’akikusqanrayku pampachayta rurayta. Mana pipas Cristo sapallanchu urmasqa runata kamachikuypa ñakasqanmanta salvanman, hinaspa yapamanta hanaq pachawan tinkuchinman. Cristoqa huchapa huchanta, p’enqaynintawanmi Hina kikinman apakunqa—hucha, chaytaq qullana Diospaq ancha millaymi, chayrayku Taytata Churintawan t’aqananpaq. Cristoqa wakcha kaypa ukhu ukhuman chayanqa, tukusqa aylluta qespichinampaq.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Yayamanpa ñawpaqenpi huchasapaq runapa favorninpi mañakurqan, chaykamataq hanaq pacha ejercitokuna mana simikunawan nispa atipasqa hinallataq sinchi munaywan suyakurqanku imayna tukunanpaq. Unaytaqmi chay pakasqa rimanakuyqa purirqan—‘thakikuy yuyay hamuq’ (Zacarías 6:13), urmasqa runakunapa churinkunapaq. Qespichiypa planonqa kay pachapa kamasqa kayninmanta ñawpaqtañam churakusqa karqan; Cristotaqmi ‘kay pachapa qallariyninmanta wañuchisqa Cordero’ nisqa (Apocalipsis 13:8); ichaqa tukuy pacha Reypaqpas sasachakuy karqan Churinwan karunchakuy, huchayuq ayllupaq wañunanpaq. Ichaqa ‘Diosqa kay pachata hina munakuspanmi sapallan wachakusqa Churinta qorqan, paypi creeqqa ama chinkananpaq, aswanpas wiñay kawsayniyuq kanampaq.’ Juan 3:16. ¡Ay, qespichikuypa pakasqa kaqnin! ¡Diospa munakuynin, payta mana munakuq pachapaq! ¿Pitaq reqsiyta atinman chay munakuypa uku-ukunta, ‘yachaymanta aswan pasaqta’? Mana tukukuq watakunapi mana wañuq yuyayniyuqkuna, chay mana atipay yuyasqa munakuypa pakasqa kaqninmanta unanchayta maskhaspanku, muspharinqaku hinaspa yupaycharinqaku.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Diosqa Cristopi rikuchisqa kanan karqa, ‘kay pachata payman kutichispa allinyachinampaq.’ 2 Corintios 5:19. Runaqa huchawan chayhina urayman urmaykusqa karqa, chayrayku pay kikillanmantapuni mana atirqachu chay pimanwan hukllaypi kayta, pipa kayninqa chuya kaywan allin kaywan kasqanrayku. Ichaqa Cristoqa, runata leypa juchachayninmanta qispichisqanmanta qhipa, atirqanmi Diospa atiyninta qowananta runapa kallpachasqanwan huñunakunampaq. Chayhinapin Diosman wanakuspa hinaspa Cristopi iñispa, Adanpa urmasqa wawakuna yapamanta tukuyta atinman karqa ‘Diospa churinkuna’ kayman. 1 Juan 3:2.” Patriarcas y Profetas, 63, 64.