It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Profeta Ezequielta qallariy versiculonkunapi kimsa chunka watayuq kasqanta reqsiyqa, Biblia nisqanman hina allin chaskisqa yuyaymi.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Kunan p’asasqa karqa kimsa chunka watapi, tawa killaqpi, killaq pichqa p’unchayninpi, ñoqaqa prisionero runakunawan kuska kachkarqani Quebar mayu patapi; chaymi hanaq pacha kicharikurqan, hinaspa Diospa rikuchisqankunata rikurqani. Killaq pichqa p’unchayninpi, rey Joaquín prisioneroman apasqa kasqanqaqa phisqa wataña kaptin, Señorpa siminqa sut’inchaywan hamurqan sacerdote Ezequielman, Buziq churinman, caldeo runakunaq llaqtanpi, Quebar mayu patapi; hinaspa chaypi Señorpa makinqa paypa patanpi karqan. Ezequiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Wakin runakuna creenku “kimsa chunka watata”qa huk específico jubileo muyuywanmi sayasqa kasqanta, chaymi qallarirqan rey Josíaswan, hinaspa tukukapun capítulo cuarentaq huk versículonwan.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Ñuqayku prësu kasqaykumanta iskay chunka pichqa watapi, watapa qallariyninpi, killa chunka p’unchayninpi, llaqta maqasqa kasqanmantataq chunka tawa watapi, chay kikin p’unchaypi Señorpa makin ñuqaman hamuspa, chayman pusawarqan. Ezequiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Bíblia p’unchay yupay yachaqkunaqa tawa chunka kapitulumanta huk kaq versiculota fechaykunku, icha 28 abril 573 a.C. icha 22 octubre 573 a.C. nispa. Llapa profetakunaqa qhepa p’unchaykunata reqsichinku, chayrayku 22 octubre 573 a.C. urmay p’unchayqa huk siq’imanta omega fecham, pichqa chunka watakuna ñawpaqpi qallarisqa, ima sutiyuq “Josíaspa Hatun Pascua” nisqapi, 5 mayo 622 a.C. p’unchaypi.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Kimsa chunka yupayqa sacerdotekunapa unanchaqninmi, paykunaqa kimsa chunka watayuq kanku manaraq servicioyta qallarispa. Ezequiel 1-pa hukmanta kimsa kaq versokunaqa Ezequielpa watanta kimsa chunka kasqanta reqsichichkanku-chu, utaq sacerdote hina unanchaqllataqmi, chay hinallataq paypas kimsa chunka watayuq hina reqsichisqa kanman. Sichus huk kaq versopi nisqa kimsa chunka wataqa, wakinkuna iñisqankuman hina, Josíaspa Hatun Pascuanta 622 a.C. watapi rurasqamanta pacha kimsa chunka wata kasqanta rikuchin, chayqa profetapa nisqanpaq ima qhawariykunapas kikinllam kachkan.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josías sutiyoqa “cimiento” ninmi, hinaspan Hatun Pascuanta qallarisqa jubileo pacha, 573 a.C. watapi Expiación Punchaw, octubre killapa 22 punchawninpi tukukusqa. “Jubileo siqi” Josiasmanta octubre killapa 22 punchawkama, 1840 watamanta 1844 watakama historiatawan tupachkan. 1840 watapa cimientonkunaqa rey Josiaswan rikuchisqa karqan, chaynallataq Josiah Litchwanpas. Octubre killapa 22 punchawqa jubileo waqrapa trompetan waqrachisqa kasqanwan rikuchisqa karqan, Expiación Punchawpa waqranwan kuska.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Qan kikinpaq yupaykunkim qanchis wata-samayninkunata, qanchis kuti qanchis watata; chay qanchis wata-samayninkunapa pachayninqa qanpaq kanqa tawa chunka isqun watakuna. Chaymantataq waqachinki Jubileo nispataq putututa qanchis kaq killapa chunka kaq p’unchayninpi; pampachakuy p’unchaypi waqachinkichik chay putututa llapa suyuykichikpi. Levítico 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezequielqa kay Jubileo nisqapa siq’inpi churakusqa kashan, rey Josíasmanta octubre 22 p’unchawkama, chay siq’iqa Apocalipsis chunkaqpa ñawpaq kaqwan iskay kaq angelkunata 1840 watamanta 1844 watakama rikuchin. Ezequielqa ñawpaq kaqwan iskay kaq angelkunapa Milleritakunata, hinaspa kimsa kaq angelpa pachak tawa chunka tawa waranqa runakunatapas rikuchin. Ezequielqa pachak tawa chunka tawa waranqa runakunapa sacerdociota rikuchin, ichaqa paypa aswan hatun profético atributtonqa profeta kasqanmi.
Prophet, Priest and King
Profeta, Sacerdote hinallataq Rey
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Kinsa kimsakunami Bibliaqpi kan, paykuna kimsa chunka watayuq kashaspankum serviyta qallarisqaku. Ezequielwan kuskaqa Davidpas Josepas karqaku. Llapa paykuna kimsa chunka watayuq kashaspankum serviyta qallarisqankurayku, llapankum sacerdotekuna kanku. Davidqa reyniq unanchanmi, Joseqa sacerdotemi, Ezequieltaq profetami, chay kimsa ruk’uyoq hatun gloriayuq reinopi, mayqinchus huk profeta, huk sacerdote, huk reymanta ruwasqa kachkan.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Ichaqa imaynamanta profeta Ezequielta huk símbolohina churanchik chaypas, payqa sacerdote-mi; hinaspa Josiasmanta octubre 22 kama jubileoq siq’inpi churakuspa, Ezequielqa huk sacerdote-mi, mayqinchus representanan karqan huk sacerdoteta pachapi sellakuyta pachapi pachak tawar chunka tawa waranqa runakunapaq, imaynachus tipificasqa karqan 1840 manta 1844 watakama historiapi hinaspa rey Josiasmanta octubre 22, 573 a.C. kama.
Twenty-two
Iskay chunka iskayniyuq
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bibliaqa sut’inmi rikuchin Ezequielqa iskay chunka iskay watata ministërionta rurashqanta. “Iskay chunka iskay” nisqaqa pachak tawa chunka tawa waranqa runakunapa símbolonmi, paykunaqa Divinidadpa señalananmi, runakayninwan huñusqa. Josiaspa Pascuanta hinaspa tawa chunka capítulopa octubre 22-pi Jubileo raymiman chayaq historiapi, Josiaspa Pascuanqa Josiah Litchpa 1838 watapi hinaspa 1840 watapi rurasqanta tipificaran. Chay rurasqanqa primera hinaspa segunda ayespa tiempo-profecíakunata qhawarichiy karqan. Kunanqa rikuyta atinmi primera hinaspa segunda ayespa profecíanqa pionerokuna reqsisqankumanta aswan hatun kasqanta.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezequiel, profeta bíblico hina, qelqayninkunapi aswan sut’inchasqa p’unchawkuna-fechakunata reqsichin, mayqin huk qelqaq bíblico-manta aswanraq.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezequielqa hina punchawqa wataman kaq Bibliaq profecíankunapi omega nisqa kachkan. Números sutiyuq libropiqa, punchaw-wata principioq alfa rimariyninqa Kadespi ñawpaq hatun hatarikuypi rikuchisqa kachkan, chaymi chunka watantin iskay watayoq puriyta ch’in pampa chawpipi apamurqa. Qhipa, ichaqa omega nisqa hatarikuyqa Ezequielwanmi tawa kaq capítulope rikuchisqa kachkan, Jerusalén llaqtapas thuñichisqa kaptin.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Allpata qhawaykusqaykichik p’unchaykuna yupayman hina, tawa chunka p’unchaykuna, sapa p’unchay huk watapaq kasqanrayku, mana allin rurasqaykichikkunata apankichik tawa chunka watakuna, chaymanta rimayniyta mana hunt’asqayta yachankichik. Noqa Señor nirqani; cheqaqtapuni kayta ruwasaq llapa kay mana allin huñunasqa runakunaman, paykuna noqa contra huñunakusqankurayku: kay ch’in pampapi tukukunkaku, chaypitaq wañunkaku. Números 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Qampas lluq’i laduykipi siriypas, chayman Israel wasipa huchanta churay: mayk’a punchawkuna chaypi sirinki chayman hina paykunapa huchanta apanki. Ñoqaqa qanman churani paykunapa hucha wata-kunata, punchawpa yupayninman hina, kimsa pachak qanchis chunka punchawkunata: chayhinataq Israel wasipa huchanta apanki. Chaykunata hunt’aspaña, kaqmanta paña laduykipi siriy, hinaspa Judá wasipa huchanta tawa chunka punchawkuna apanki: sapa punchawta huk watapaqmi qanman churani. Chayrayku uyaykita Jerusalén llaqta muyuychisqa kayman tikray, ricraykita q’alallata saqiy, hinaspa chaypa contranpi willakuy. Ezequiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadespa Jerusalén llaqtapa thuñichiyninpas alfa omega hatarikuyninta rikuchin, watapa rantinpi p’unchaw kamachiyta rikuchispa. “Watapa rantinpi p’unchaw kamachiyqa” Milleritakunaq aswan hatun kamachiynin karqan, hinaspataq 1840manta 1844kama historiapi, rey Josiaspa Jubileo siqiyninpi October 22 kama rikuchisqa hina. Ezequielqa wak profetakunamanta aswan achka p’unchaw-kamachisqakunata churarin. Ezequielpa p’unchaw churayninkunapiqa Jubileo siqiynin reqsichisqa kachkan, chaymi Ezequielpa willakuyninta ñawpaq kaq hukñiqin angelpa historiankunawan, iskayñiqin angelpa historiankunawanpas, chaymanta qhipaman kinsa ñiqin angelpa historiannintawan chiqanta wataykun.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Jubileo nisqapaq “siq’iwan” kuska, Ezequielqa huk ladonpi kimsa pachak iskay chunka chunka p’unchawkunata sirikun, chaymanta huknin ladonpi tawa chunka p’unchawkunata. “Tawa pachak kimsa chunka” nisqaqa machu rimanakuywan musuq rimanakuypa unanchanmi, imaraykuchus Abramman qosqa rimanakuy‑suyay, Egiptopi tawa pachak watakuna watasqa kaymanta, apostol Pablowan kimsa chunka watakunapi iskay kaq testigonta tarirqan. Kuskanpi, Abram, (qhipaman Abraham) “machu kaq”manta, hinaspa Saul, (qhipaman Pablo) “musuq kaq”manta, testigonkuta huñuspa, wiñay rimanakuypa unanchan hina tawa pachak kimsa chunka watakunata sayarichirqanku. “Kimsa pachak iskay chunka chunka p’unchawkunata” “Israelpa wasinpa huchanta apanaykipaq kanqa.” “Hinaspa” “Judápa wasinpa huchanta tawa chunka p’unchawkunata apanaykipaq kanqa.” Kuskanpi, pañan lado hinaspa lloq’e ladoqa Abramtawan Pablotam kikiyachin.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Rimanakuyqaqaqa kaqmi kasqan obediencia utaq mana kasukuy patapin sayachisqa karqan—kawsay utaq wañuy. Millerita historiapi wata-punchaw principioqa kawsay utaq wañuy nisqapi qhawasqa asunto karqan, chay historiataq ñawpaq angelmi wiñay allin willakuy hina willarqan. “Allin willakuy”qa kawsay utaq wañuy nisqapi qhawasqa asunto kashan, hinaspa Millerita historiapa kawsay-wañuy pruebapa asuntoqa huk punchaw huk wataman tupachisqa principiopa contexto ukunpi churakusqa karqan. Ñawpaq angelpa willakuyninta kallpachasqa willakuyqa iskay kaq ayqepa kimsa pachak isqun chunka huk watakuna hinaspa chunka phisqa punchawkuna profecía karqan. Ezequiel lloq’e ladonpi kimsa pachak isqun chunka punchawkuna sirikusqan ukhupiqa iskay kaq ayqepa kimsa pachak isqun chunka huk watakuna hinaspa chunka phisqa punchawkuna pacha profecíapa huk rikch’aynin kashan. Profecíapa allin reqsiy yuyayniyuq kayta munan profecíata cheqaqta rakinapaq, ichaqa mana imapas aswan pisiychu Judá ayllupa León nisqapa chawpi tuta qapariypa willakuyninta unsealashan nisqapa sapa kuti rurayninmanta.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Ñuqaqa rimani Ezequielqa pachak tawa chunka tawa waranqa runakunapa unanchan kasqan hina qhawasqa kananpaqmi, ichaqa aswanqa Profecía Espírituypa dononpa unanchan kasqan hina, ima hina ñawpaqman rikuchisqa qhipa p’unchay profetapa rikurimuynin hina kaptinpas, utaq rimanakuy llaqtapa runankuna, sapa siq’i patapi siq’i nisqa metodologíapa kamachikuyninta entiendenku chaykunapa rikurimuynin hina kaptinpas.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Ñuqaqa rimani Ezequielpa k’anchariynin, kimsa pachak isqun chunka hukniyuq watakunamanta chunca pichqa p’unchawkunamanta willakuyninpi, allpa pichana runaqa ancha hatun kajunman joyakunata wisch’uykusqanwan tupasqanta.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ñuqaqa rimani Ezequielmanta k’ancharisqanqa capstone nisqa willakuypa ancha imprescindible elementon kasqanta, temploq tukukuyninpi.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezequielqa kashan chunka iskayniyuq p’unchawpi kashan tawa chunka ñiqin kapitulupi huk ñiqin versículopi, chaypim futuro templopa rikuyñin Ezequielman qosqa kashan. Chay temploqa pachak tawa chunka tawa waranqankunapa templonmi, maymantachus Ezequielqa chay yupaypa huk unanchan kananpaq. Chay huñuqqa iskay pruebakunataña pasasqa kanqa manaraq kimsa kaqman chayanankukama, chay litmus sutiyuq prueba kaqman. Ezequielqa templopi k’anchayninta chaskiq hina rikuchisqa kashan, chayrayku paypa paqarichisqan k’anchayqa, huk unanchan hina, Diospa llaqtan Aswan Santo Lugarman haykunankupi hamuq k’anchaytam temsilan, Danielpa chunka ñiqin kapitulonwan tinkuchisqa.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Jesucristoq Revelaciónninta qichasqa k'anchayqa, qichasqa kachkan imaynachus prueba p'unchay wichq'akuyta manaraq tukuchkaptin.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinaspanmi: Ama kay qillqip willakuykunata sellaychu kay libroypa profecianmanta; pachaqa ñam qayllapi kachkan. Mana chaninnaq runaqa, kikin mana chaninnaqlla kachunraq; qhellichasqa kaqqa, kikin qhellichasqalla kachunraq; chanin runaqa, kikin chaninlla kachunraq; santokunapas, kikin santolla kachunraq. Apocalipsis 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Pachaqa qayllañanña” nisqaqa chunka hukniyuq chhikapi gracia pacha wisq’akunankamaña qayllapi kasqanta nin; chayraykun Jesucristoq Revelacionninqa chay pachapi kichasqa kachkan, imaraykuchus “pachaqa qayllañanñam.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristopa Revelacionnin, chaytaqa Diosmi payman qorqan kamachisninkunaman rikuchinanpaq imakunachus utqaylla pasanankupaq kashan chaykunata; hinaspan angelninwan kachaspam reqsichirqan kamachin Juanman: paymi Diospa siminmanta, Jesucristopa testimoniomanta, hinallataq tukuy rikuskankunamanta willakuyta qoran. Kusisqanmi ñawirqan, hinallataq kay profeciapa siminkunata uyariqkuna, chaypi qelqasqa kaqkunata waqaychaqkunapas; pachaqa qayllañam kashanrayku. Apocalipsis 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Laodiceapi qanchis p’unchay adventismoq tiempun tukukun domingo leypi, hinaspa Adventismoqa Ezequielpa isqon ñiqin kapitulpin Jerusalén hina rikuchisqa kachkan. Chaypin allpapi hinaspa iglesiapi rurasqa millay abominacionkunamanta llakikuspa waqaqkuna sellota chaskinku. Sellakuyqa pasakuchkan Islampa inti lloqsimuq wayrakuna nacionkunata phiñachishaqtin, tiempup tukukuyninpaq manaraq chayashaqtin. Ezequielpa pusaq ñiqin kapitulpin Adventismopa tawa mirayninkuna tukukunku, chay tawa ñiqin miraytaq intiyman k’umuykuq iskay chunka phisqa pushaqkunawan unanchasqa kachkan.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Chay rikch’ayqa huk unay p’unchawmi simbólicamente qowasqa karqa domingo ley manaraq chaykuchkaptin, utaq probationpa wisq’anankama ñawpaqta, imaynachus soqta, soqta, soqta nisqawan rikuchisqa kasqan hina.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Soqta wataqpi, soqta killaqpi, killaq pichqa punchawninpi, wasiypi tiyashaqtiy, Judá ayllumanta kurakkuna ñawpaqniypi tiyashaqtinku, chaypi Señor Diospa makin urmaykuwarqan. Hinaptin qhawarirqani; haqaypi kasqa nina rikch’aynin hina huk rikch’ay karqan: sikinmantapacha urayman nina karqan; sikinmantataq wichayman k’anchariy rikch’ay hina, ámbar llimp’i hina. Hinaspan maki rikch’ayta mast’arirqan, umaymanta huk chukchayta hap’iwarqan; espiritutaq allpamanta hanaq pachakama chawpinpi oqarichiwargan, Diospa rikch’ayninkunapi Jerusalénman pusawargan, ukhu punkupa yaykunanman, chay norte lado-man qhawariqman; maypichus envidiata hatarichiq ídolo tiyanan karqan. Qhawariy, chaypitaq Israelpa Diosninpa hatun kaynin karqan, pampapi rikusqay rikch’ayman hina. Ezequiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Soqta wata, soqta killa, pisqa p’unchaypa rikuyqa hamurqan “666” manaraq chayamuchkaptin, Inti p’unchay kamachikuypa unanchan hina, maypachachus Laodicea Adventismoq probationnin wisq’akun. Chay rikuyqa karqan “rikusqanman hina” Ezequiel “pampapi” rikusqanman. Pampapi rikusqan rikuyqa ñawpaqpi tarikun, kimsa kaq capítulope.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Chaymi sayarirqani, pampaman lluqsirqani; hinaspan qhaway, Señorpa k'anchaynin chaypi sayasharqan, Kebar mayu patapi rikurqani chay k'anchay hinallataq; hinaspan uyayman urmaykurqani. Ezequiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
“Pampap” nisqapa rikch’aynin, soqta watapi, soqta killapi, pichqa punchawpi karqan chay rikch’aymi, mayqintaq Ezequiel ñawpaqta Chebar mayu patapi rikusqan.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Kunan pacha chay kinsa chunka watapi, tawa killa ukhupi, killapa pichqa p’unchawninpi, noqa Chebar mayu patapi apasqa prisionerokunawan kuska kashaqtiy, hanaq pachakuna kicharikurqan, hinaspan Diospa rikuykunata rikurqani. Ezequiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
Diospa “riqsisqankuna” Ezequiel “rikusqankuna”, Quebar mayupa patanpi, karqan pampapa riqsisqanmi, chaymi karqanpas Ezequiel qanchis pusaqniyuq chunka hukniyuq kamachiykunapi riqsisqa. Chay riqsisqakuna qawachisqa karqanku Ezequiel santwarioman qhawarisqan contextopi, maypichus chunka kaq kamachiyuq “marah” qhawana espejopa riqsisqan hunt’akun. Ezequiel sut’inchan chaykunata, qhepa willakuq k’anchayta Ancha Santo Lugarmanta lloqsimuqta mikhukuqkunata, imaynachus Jesucristopa Revelaciónnin orqomusqa kachkan justu pruebapa tukukuyninman ñawpaqta.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Rey Josíaspa Jubileo linianta riqsichispa, Pascuamanta qallarispa octubre 22 p’unchaykama tukukuqta, Levitico iskay chunka kimsayuqpi churakusqa wayraq p’unchay raymikuna hinallataq chiri p’unchay raymikunapa unanchanta riqsichishanchik. Chaypi wayraq p’unchay raymikuna chiri p’unchay raymikunapas iskay chunka iskayniyuq versículokunawanmi churakunku, hinaqtin Ezequielpa ministerionpas iskay chunka iskayniyuq watakunapaq karqan. Ezequielta Jubileo liniapa kimsa chunka wata nisqapi tupachispaqa, Ezequielpa paqarinanta Josíaspa allinchakuyninwan tupachin. Sichus payqa kimsa chunka watayuq karqa Jubileo muyuypa kimsa chunka watanpi, chayqa Ezequielqa Josíaspa reformacionninpim paqarinman karqan.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezequielqa hukmi chaykunapa unanchaqninmi, pikunachus iñiyninwan Ancha Santo Kaqman haykunku. Chaypiña kashaspa qawanku ruedakuna ruedakunapi ukhupi kaqta, runakuna chawpipi imaymana tinkuykuna sasachakuq puriynta unanchaspa. Imaynan Juanwan kashqa Revelación chunka kaq kapituluypi, hinallataq Ezequielqa Milleritakunatam unanchan, ichaqa aswan chiqanta pachak tawa chunka tawa waranqa runakunata. Kinsa pachak isqun chunka hukniyuq wata, chunka pichqa p’unchayniyuq parallel tiempo profecíanqa Laodicea Adventismopa qhipa taripayninta Jerusalén llaqtapa thuñisqanwan rikuchin, chaypitaq kinsa chunka pusayuqwan tawa chunka yupaykunapa sasachakuyñintapas hap’in.
It includes the symbolism of four hundred and thirty years.
Chayqaqa tawa pachak kimsa chunka watakunapa simbuliysmuntapas hap’irin.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Chayqaqa yaykunmi tawa watakuna p’unchayman, chaymi rikuchisqa kachkan 1333manta 1337kama, 1449manta 1453kama, hinallataq 1840manta 1844kama.
We will begin our considerations of this most important subject in the next article.
Qhapaq ancha allinmi kay aswan hatun yachaymanta yuyaykuna qallarinqaku hamuq qillqapi.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Isaiasman, Ezequielman, hinallataq Juannman qusqan rikch’ayninkunapiqa rikusunchik imaynatataq hanaq pachaqa kay pachapi pasakuykunawan ancha sinchita tinkisqa kachkan, hinallataq may ancha hatun kasqanta Diospa qhawariynin payman cheqaq sonqowan kasqakunapaq.” Testimonies, volumen 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Cristo kikinmi Templopa Señor-nin karqan. Pay chaymanta lluqsispaqa, hatun k’anchayninpas ripunman karqan—chay k’anchay ñawpaqtaqa rikukuq karqan Santo de los Santos nisqapi, khuyapayakuna tiyanapa hawanpi, maypiman hatun sacerdoteqa wata huk kutillam yaykuq karqan, hatun allinchay p’unchaypi, wañuchisqa víctima-pa yawarninwan (Dios Churinpa, kay pachapi huchakunamanta ichhusqa yawarninpa rikch’aynin), hinaspa altarman ch’allaq karqan. Kaymi karqan Shekinah nisqa, Jehová-pa rikukuq wasin.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Kaymi hatun k’anchaymi Isaiasman rikuchisqa karqa, pay nispan: ‘Rey Uzias wañusqan watapiqa noqapas Señor-ta rikurqani tiyana patapi tiyashaqta, hatunman hoqarisqata, p’achampa qhepan templota junt’arqa’ [Isaías 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Isaiasman chaskisqa rikch’ayqa Diospa llaqtanpa kayninta qhepaman p’unchaykunapi rikuchin. Paykunaqa fé nisqawan qhawariyta atinku hanaq pacha santuarupi ruwasqa llamk’ayta. “Hanaq pachapi Diospa templon kicharisqa karqan, hinaspan templonpi rikukorqan testamentonpa arcan.” Fé nisqawan aswan ch’uya cheqman qhawaykuspa, hinaspa hanaq pacha santuarupi Cristopa llamk’asqanta rikuspanku, yachanku mana ch’uya simiyuq llaqta kasqankuta,—llulla simikuna sapa kutin yanqa rimaykunata rimarisqanku, hinaspa atiykuna mana Diospa hatunchayninpaq t’aqasqa nitaq churasqa kasqanta. Allinta hina llakikuyman urmayta atinku kikinkupa pisi kallpanta hinaspa mana ñawpaqman churanapaq kayninta tupachispa Cristopa k’anchayniyuq charakterñinpa ch’uya kayninwan hinaspa munay kayninwan. Ichaqa paykuna, Isaias hina, Señor munasqan sonqoman churananpaq chaskisqankuta chaskiqtinku, Diospa ñawpaqenpi almanankuta urayachiptinku, paykunapaq suyay kan. Promesapa k’uychiqqa tronompa patanpi kachkan, hinaspa Isaiaspaq ruwasqa llamk’ayqa paykunapipas ruwasqa kanqa. Diosqa p’akisqa sonqomanta hamuq mañakuykunaman kutichinqa.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Kay hatun, k’anchayniyuq, Diospa hatun chanta manchayllapa ruwasqanmanta yuyayqa hanaq waqaychanaman trilluta tantaymi; kay pachaqa Hunt’asqa kananmi Señorpa k’anchayninwan. Chayrayku ama pipas sonqon chinkachunchu, atipaq mana allin ruwaykunata rikuspanku, ch’ichik simikunamanta lloqsimuq rimaykunatapas uyarispanku. Tutayaq atiykunakuna Diospa llaqtanpa contranpi sinch’ita churakuspa sayarinku chayqa; Satanás kallpankunata huñuspa qhipa hatun maqanakuypaq wakichikusqa kasqanpi, hinaspa atinin hatun hina, casi llump’aypaq hina rikurinqa chayqa, Diospa k’anchayninmanta sut’i qhawariy, alto chanta ancha oqarisqa tiyana, prometispa q’uychuwan muyurisqa, sonqochanqa, takyasqa churanqa, chanta thak kayta qosqa.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Kebar mayu patakunapi, Ezequielqa huk muyu-wayra norte lawmanta hamuq hina rikurqan, “hatun phuyu, nina kikillanta muyurispa, muyuriqninpita k’anchaywan, chawpinmantataq quri q’illay hina rikuriq.” Achka ruedakuna, huknin hukninwan tinkisqa, tawa kawsayniyuqkunaq kuyuchiyninwan kuyurqanku. Tukuy chaykunamanta ancha hananpiqa “tiyanapa rikch’aynin karqa, zafiro rumi hina rikhurimuspa; tiyanapa rikch’aynin patapitaq runapa rikch’aynin hina karqa, chay patapi.” “Querubinkunapitaq rikurirqan runapa makinqa rikch’aynin, rapranku uranpi.” Ezequiel 1:4, 26; 10:8. Chay ruedakunaqa wakichisqankupi ancha sasachakusqa karqanku, ñawpaq qhawayllapi ch’aqwaypi kasqankuman hina rikurqanku; ichaqa hunt’asqa tinkuywanmi kuyurqanku. Hanaq pacha kaqkuna, querubinkunaq rapranku uranpi kaq makin kallpachasqan hinaspa pusasqan, chay ruedakunata kuyuchirqanku; paykunamanta hananpitaq, zafiro tiyanapi, wiñay Kaq karqa; tiyanapa muyuriqnintataq k’uychi karqa, Diospa khuyapayakuyninpa unanchan.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Imaynañam querubinkunapa raprankuna urapi kaq makipa kamachiyninwan puriq ruedaman rikch’akuq sasachasqa imakunapas kasqanmanta, hinallataq runakunapa kawsayninpi tukuy sasa tukukuyninkunapas Diospa kamachiynin urapi kanku. Nacionespa chawpinpi ch’aqwa, qapariy, ch’ampay kaptinpas, querubinkunapa hawanpi tiyakuqmi kay pachapa ruwayninkunataqa hinallataq pusashan.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
Llaqtakunapa historianku, mayqenkunachus hukmanta hukmankama paykunaman rakisqa pacha hinallataq cheqenpi tiyaspa, mana yachasqallankupi cheqaq kayta testigokunata hina rikuchirqanku, ichaqa kikinkukuna mana entiendirqankuchu ima niyninta, noqanchisman riman. Sapa llaqtaman hinallataq kunan p’unchawpi sapa runamanpas Diosmi may cheqetapas churarqan Hatun planonpi. Kunan p’unchawpi runakuna llaqtakunawan kuska tupuchisqa kachkan plomadawan paypa makinpi, payqa mana pantay atiqchu. Llapaqmi kikinkupa akllasqanrayku destinonku kararichkanku, Diosñataq llapanta kamachispa pusachkan munayninkuna hunt’akunampaq.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Hatun KANIÑA KASHAN nisqanmi Simiyninpi señalasqan historiata, profecía cadenaspi eslabonmanta eslabonman huñuspa, ñawpaq eternidadmanta hamuq eternidadkama, willawanchik kunan p’unchaypi maypin kasqanchik tiempokunapa qatipayninpi, hinallataq imakunatas suyasunman hamuq tiempopi. Llapa imatachus profecía nirqan pasananpaq, kunan p’unchaykama, historiapa p’anqankunapi rikuchisqa kashanña, chayrayku allinta yachanchikraqmi llapa imapasraq hamuqkunaqa nisqan ordenninman hina hunt’asqa kanqa.” Education, 178.