Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezequielqa rikch’achin chaykunatan riman, paykunapaqmi Judá ayllumanta León nisqaqqa yachachiy llamk’ayta hunt’achirqan; paypa aswan ñawpaq yachachisqanqa “siki siki patapi” nisqami.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Paymanmi nirqan: Kaymi samay, chaywanmi sayk’usqakunata samachinkichik; kaymi k’anchariy, musuqchariypas. Ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa simin paykunaman karqa kamachiy hawan kamachiy, kamachiy hawan kamachiy; siq’i hawan siq’i, siq’i hawan siq’i; kaypi aslla, chaypipas aslla; rispa qhipaman urmanankupaq, pakisqa kanan kupaq, toqllapi urmanankupaq, hinaspa hap’isqa kanan kupaq. Isaías 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Kunanqa Judá ayllumanta Leónqa Ezequielpa qillqasqanta kicharisqa. Willakuykuqa Ezequielqa kimsa chunka watayuq saserdote kasqanta, “kimsa chunka” nisqaqa saserdote hina unanchaq watanta churanchu, icha Josíaspa Hatun Pascuamanta qallarisqa profetakunapa siq’impi kimsa chunka watatachu rikuchin, chayta. Qhepa p’unchaykunapa tukuynin saserdotekunaqa pachak tawa chunka tawa waranqa runakuna kanku, ñawpa literal historiakunaqaqa qhepa p’unchaykunapi unanchaq historia nisqapa rikch’ayninta tipifican.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Qankunamqa sut’inchasqa kankichik Señormanpaq Sacerdotekuna nisqa; runakunaqa sut’inchasunkichik Diosninchikpa Ministronkuna nispa. Qankunam mikhunkichik mana israel runakunapa qhapaq kayninkuta, paykunapa hatun kayninpitaq kusikunkichik. Isaías 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezequielqa Diospa runankunapa qhepa p’unchaykunapi rikch’ayninmi—chaytaqmi sapa profético testimoniopi reqsichisqa k’anchaq sagrada historia. Chay sagrada historiaqa kinsa kaq angelpa kuyuriyninmi, mayqenchus 1840 watapi huk kaq angelpa kuyuriyninwan aswan sut’inchasqa rikch’achisqa karqa. Huk kaq angelpa kuyuriyninqa kinsa angelkunamanta alfa angelmi, kinsa kaqtaq omega angelmi. Chayrayku Ezequielqa Pedrowan tupachisqa kachkan pachak tawa chunka tawa waranqa runakunapa sellasqa kasqan pacha. Pedro hinallataq Ezequiel maypi churasqa kashanku chay simbólico historiaqa Panium historia hina reqsichisqam.
The Little Book
Juch’uy Libro
Ezekiel takes the little book, as did John in Revelation ten.
Ezequielqa huch’uy qillqata hap’in, hinallataq Juanpas Apocalipsis chunka kaqpi ruran.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Ichaqa runa, uyariy imatachus qamman rimusqayta; ama kaychu chay hatun wasi hina hatariq: kichariy simiykita, mikhuytaq qamman qusqayta. Ñoqaqa qhawarirqani, hinaspa qhawariy, huk maki kachamusqa karqan ñoqaman; chaypitaq huk qillqasqa rullu karqan. Paymi ñawpaqniyman mast’arirqan; ukhuntinpi, hawantinpipas qillqasqa karqan; chaypipitaq qillqasqa karqan waqay, llakiy, manchachiypas. Hinaspa nirqan ñoqaman: Ichaqa runa, mikhuy imatachus tarinki; kay rulluta mikhuy, hinaspa rispa rimay Israelpa wasinman. Chaymi simiyta kicharirqani, paytaq kay rulluta mikhuchirqan. Hinaspa nirqan ñoqaman: Ichaqa runa, wiksa ykita mikhuchiy, sonqoykita hunt’achiy kay rulluwan, qamman qusqaywan. Chaymi mikhurqani; simiypitaq misk’i hina sumaq karqan. Ezequiel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Apocalipsis chunka kapítulopi, Juanqa huch’uy librota mikun, hinallataq tukuy chay kapítuluqa Diospa atiniyninpa rikuchikuyninta qhawachin 1840 wata, agosto killapa 11 p’unchayninmanta 1844 wata, octubre killapa 22 p’unchayninkama.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Kimsa kaq angelpa willakuyninta willaypi huñunakusqa angelqa, tukuy kay pachata kikinpa qhapaq kayninwan k’anchayta atin. Kaypiqa willakusqa kachkan huk llapa pachapi mast’arikusqa, mana sapa kuti rikusqa atiyniyuq llamk’aymanta. 1840–44 watakunapi hamuq kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq kaq angelpa willakuyninqa kay pachapi tukuy misionero estasionkunaman apasqa karqan, wakin llaqtakunapitaq soqsi chunka suqta watayuq Reforma pacha qhipamanqa ima suyupipas mana hayk’aq rikusqa hatun religioso munaychakuy karqan; ichaqa kaykunataqa aswan atipanakunqa kimsa kaq angelpa qhipa waqyaynin uraypi hatun kallpayuq kuyuy.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezequielqa Juanwanmi tupachisqa kachkan Apocalipsispa chunka kaq kapitulpin; chayraykun Pedro, Juan hinaspa Ezequielpas kuskalla sayanku paykunaq rakisqa chiqninpi pachak tawa chunka tawa waranqa runakuna sellakusqa kanankupaq pacha ukhupi.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 watamanta 1844 watakama rikch’achin tawa chusku watakunapa pacha karqan, qallarikusqanmi julio 27 p’unchaypi, 1299 watapi, pachak pichqa chunka watayuq pacha profecía qallarisqanmantapacha. Chay “pichqa killakuna” tukukuspa huñunakurka kimsa pachak isqun chunka hukniyuq watakunawan, chunka pichqa p’unchayniyuq pacha profecíawan, chayqa agosto 11 p’unchaypi, 1840 watapi tukukurka, Diospa atiyninpa hatun lliphipiy rikuchikuynin rikuchikusqanmantaraq octubre 22 p’unchaykama, 1844 watapi. Chaymantaqa profético pacha nisqapa aplicasqanmanta sayarikurqa.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Hinaptin paymi wiñaypaq wiñaykama kawsajpa sutinpi jurarqan, paymi hanaq pacha-ruraj, chaypi kaqkunatapas; kay pacha-ruraj, chaypi kaqkunatapas; lamar qocha-ruraj, chaypi kaqkunatapas; nispa: manañam pacha kanqachu. Apocalipsis 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Profecíaq pacha hina apaykuyqa 1844 watapi, octubre killapa 22 punchawninpi tukuqmi karqa, profecíata allinmanta churaypaq. Ezequiel, Pedro, Juanwan sapaqninmi Diospa yuyaysapa vírgenesninkunata rikuchinku, ñawpaq kaq huk ñiqin angelpa, iskay ñiqin angelpa kuyuriyninpi, chaymanta kimsa ñiqin angelpa kuyuriyninpipas.
Visions
Rikch’akuykuna
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ezequiel qhelqa ñawpaq chunka hukniyuq capítulonkunaqa rikuchin huk qatiq “rikuykunata”, imaynachus capítulu hukpa huk versículonpi nisqa kashan hina.
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.
Kunanqa kinsa chunka watapi, tawa killapi, killa pichqay p’unchayninpi, noqaqa Chebar mayu patapi apasqa prisionerokunawan kuska kashaspay, hanaq pachaq punkunkuna kicharikurqan, hinaspan Diospa rikch’ayninkunata rikarirqani. Ezequiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
Ñawpaq chunka hukniyuq capitulokunapa “rikuykunaqa” ñawpaqta qusqakúrqan capítulo hukpi Chebar mayu patapi; chaymanta capítulo kimsapi “pampa”pi rikuywan astawan mast’arirqan; hinaspataq yapamanta capítulo pusaqpi Jerusalén llaqtapi rikuywan. Chebar mayupa, pampapa, Jerusalén llaqtapa kinsa mayninkunaqa kinsa rikuykunata riksichinku, chaykuna kuskata huk rikuyta ruwanku; chaymi versículo hukpi nisqa “rikuykuna” hinaspa ñawpaq ‘chunka hukniyuq’ capitulokunapaqpas.
Jubilee
Jubileo
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Kinsa watata watata maraqa chunka watayuqta qhawarispa, Josiaspa sut’inchasqa Pascuanta qallarisqa Jubileo muyup watanpa kimsa chunka watan hina, hinaspataq octubre 22 p’unchaypi tukusqa hina, mana sasachu allinta sayachiy; chay sagrado historiapa chiqninri sut’ita rikuchisqa kachkan, sapan siq’ipi siq’i hina, hukmanta aswan achka testigokunawan. Huk ejemplota qhawarispa; Pascuaqa primavera raymikuna rikuchin, hucha pampachay p’unchaytaq otoño raymikunata rikuchin. Chayrayku Levítico iskay chunka kimsayuqqa Josiaswan qallarisqa Jubileo muyup watanwan tupachisqa kachkan. Huk siq’ikuna pas kanku, rey Josiaspa rikuchisqa historianta octubre 22, 573 a.C. kama tupachiq. Octubre 22, 573 a.C. p’unchaypi huk Jubileo watapa historial hunt’asqanmanta historiador-kunam sayachinku.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Pachaq p’unchaw qillqaqkunaqa llapanmanta allinchasqa kanku pampachay p’unchayta 22 de octubre, 573 a.C. nisqapi churayta; chaymanta Josíaspa Hatun Pascuanta 622 a.C. nisqapas, chay biblia pacha qillqaqkunapaq chaskisqa p’unchawmi. Pascuaqa, puquy pachapi fiestakunapa unanchaqnin kaspa, tawa chunka isqun watayuq Jubileo muyuyta qallarin, chaymi tukukun oqarikuy pachapi fiestakunapa unanchaqninman pampachay p’unchawpi. Qanchis semana watakuna, tawa chunka isqun watata junt’achiqkunaqa, hallp’apa samana p’unchawninpa unanchankuna karqan.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Sapa p’anqapi, historia kaqtinpas, yachachiy kamachikuy kaqtinpas, utaq willakuykuna ñawpaq rimay kaqtinpas, Ñawpaq Testamentoq Qelqankunaqa Diospa Churinpa k’anchayninwanmi lliphipin. Hayk’akama chayqa Diosmanta churakusqa karqa chaykama, tukuy judiokuna yupaychay sistemaqa huk huñusqa willakuy karqa evangelio-manta. Cristomantam “llapa profetakuna testimonio qonku.” Hechos 10:43. Adanman qosqa prometesqamanta qallarispa, patriarkakunapa mirayninpi pasaspa, kamachiy economia nisqanta qatispa, hanaqpachapa hatun k’anchayninmi Qespichiqpa sarunanpaq rikhurichirqan. Qhawariqkunaqa Betlehemmanta Ch’askata qawarqanku, hamuq Shilohta ima, hamuq kaqkuna paykunapa ñawpaqenpi pakasqa siq’ipi puriqtin. Sapa sacrificiopim Cristopa wañuynin rikuchisqa karqa. Sapa q’apay qosñip pim asqha kawsaynin hanaqman wicharirqan. Sapa jubileo waqrapa waqyayninwantaq sutinmi uyarichisqa karqa. Santo santopa mancharikuypaq pakasqa misteriopinmi k’anchaynin tiyakurqa.” El Deseado de Todas las Gentes, 211.
Seventeen
Chunka qanchisniyuq
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Sedequíasqa Babiloniaman apasqa karqan Jerusalén llipisqa kaptin, 573 a. C. nisqamanta chunka tawa watakuna ñawpaqta. Judiu historiador-kunaqa Josíaspa punchawmanta 622 watapi qallarispa 573 watapa octubre killapa 22 p’unchawninkama Jubileo muyuyta reqsichinku chunka qanchisniyuq Jubileo muyu kasqanta. Raphia maqanakuymanta Panium maqanakuykamaqqa chunka qanchisniyuq wata karqan. Ptolomeoqa Raphia maqanakupi atipaqmi karqan, hinaspa payqa uray llaqtapa qhapaqnin hina chunka qanchisniyuq watakunata kamachirqan. Edicto de Milán nisqamanta Constantineqa imperionta 330 watapi rakirqusqankamaqqa chunka qanchisniyuq wata karqan. Chunka qanchisniyuq Jubileo muyupi Jerusalén llaqtataqa Nabucodonosor thuñichirqan.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Israelpa churinkunaqa achka p’unchawkunam kawsanqaku mana reyniyoq, mana umalliqniyoq, mana sacrificiowan, mana llaqtachasqa wakaychana unanchayoq, mana efodyoq, mana terafimniyoqpas. Qhipamanmi Israelpa churinkuna kutimunqaku, maskhanqakuñataqmi Señor Diosninkuta, David reyninkutapas; qhepa p’unchawkunapi Señor-ta, sumaq kaynintawan manchakuspa yupaychanqaku. Oseas 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Oseasqa rimashan huk yuyaymanta, chayqa chiqapmi chayan Sedequíahpa prisionman apasqa kayninman, ichaqa hinallataqmi rikuchin qallariyninta norte reinopa prisionman apasqa kayninpa 723 a.C. watapi. Imaraykuchus Oseaspa kay pasajeqa Ezequielpa testimoniowan tinkin, chayqa Diospaq qhesachakuywanmi tupakun, Israel llaqtam runa reyta munaspa mañakurqan. Israelpa munaynin runa reypa kamachisqa kayta, mana Diosmanta reypa kamachisqa kayta, rikuchisqa kachkan hina “atiyniykipa hatun tukukuynin” nisqapi, Levitico 26 pi “qanchis kuti” juicio nisqapi.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Kaykunachus kaytaqa manaraq uyariwankichikchu chayqa, huchaykichikrayku qanchis kuti mastaraqmi ñak'arichisqaykichik. Hinallataq atiyniykichikpa hatun tukukuyninta p'akisaq; hanaq pacha qankunapaqqa fierron hinataqmi risaq, allpaykichiktaq broncen hinataqmi. Levítico 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
«Qankunapa kallpaykichikpa hatunchakuy» nisqaqa Israel llaqtapa munayninta rikuchin, kay pachawan kikinchayta munaspa hinaspa paykunapa sapan reyta kapunaykupaq. Chay hanaq suyuq reyta qichusqa kasqan 723 a.C. watapi, hinaspa chaymanta uray suyuq rey Sedequíaspa apasqa prisionpi kasqan 586 a.C. watapi, unay Israelpa «hatunchakuynin» p’akikusqanta rikuchin, hatunchakuymi urmayman ñawpaqta purin. Bibliapa profecíanpi «kallpa» nisqaqa rey utaq reino kasqanta niy, hinaspa Israelpa hatunchakuynin, runa reyta allinta waqaychaspa jap’iy nisqanwan, teocraciata hinaspa Diospa Reyninmanta qipanakuyninta señalachin.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Hinaspanmi, Samuel machuña kaptin, churinkunata Israelpa juezninkuna kananpaq churaran. Ñawpaq wawampaq sutin karqan Joel; iskay kaqpa sutintaq Abías karqan: paykunaqa Beersebapi juezkuna karqanku. Ichaqa churinkunaqa manan paypa ñanninkunapichu purirqanku, aswanqa qollqellapa qhepanta qewakurqanku, sobornokunata chaskirqanku, hinaspan justicia-ta q'ewichirqanku. Chaymantan llapa Israelpa kurakkuna huñunakuspa hamurqanku Samuelman Ramaman, hinaspan nirqanku: Qhawariy, qanqa machuña kanki, churiykikunaqa manan qanpa ñanniykipichu purinku; kunanqa huk reyta churapuwayku, wakin nacionkunahinata, payqa noqaykuta juzgananpaq. Ichaqa Samuelman mana allinchu rikurqan chay nisqanku: Reyta quwayku noqaykuta juzgananpaq. Hinaspan Samuelqa Señorman mañakurqan. Señorñataq Samuelta nirqan: Runakunapa rimayninta uyariy llapa imachus qanta ninku chaypi; mana qantachu wikch'uykusunkiku, aswanqa noqatan wikch'uykuwanku, paykunapa reynin mana kanaypaq. Imaynan llapa rurayninkupi Egyptomanta orqomusqay p'unchawmanta kay p'unchawkama noqata saqespa huk dioskunata sirvisqanku, chayhinallatan qantapas rurashasunki. Kunanqa paykunapa rimayninta uyariy; ichaqa allinta yuyaychay paykunaman, hinaspa reypa imayna kayninta paykunapa hawanpi reynananta rikuchiy. 1 Samuel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Kayta reparasqa kanan tiyan chay p’unchaypi Israelqa mana Diosllatachu rey-ninkuta hina qhesachirqan, aswanpas Profecíaq Espíritu-nintapas, Samuelpi rikuchisqa kashaqta; imaraykuchus nin: “paykunaqa saqerqawanku, huk dioskuna-taq sirvirqanku, chay hinallataq qampaqpas ruwashasunkiman.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satanásqa… sapa kuti llullaqta chayachispa runakunata cheqaqmanta karunchanpaq. Satanaspa qhipa llullakuyninqa kanqa Diospa Espiritunpa testimoniunta mana imapaqña ruraspa. ‘Maypichus mana rikuy kanchu, chaypi runakuna chinkanku’ (Proverbios 29:18). Satanásqa ancha yachaysapa hinam llamk’anqa, imaymana ñankunapi hinaspa imaymana agentekunawan, Diospa puchuq ayllun runakunapa cheqaq testimoniopi atiniyninkuta kuyuchinapaq.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Qillqakunamanta contra testimoniokunapaq huk cheqninakuy hatarichisqa kanqa, chayqa satanásmanta kashan. Satanáspa rurayninkunaqa iglesiakunapa iñiyninta paykunapi kuyuchiyta munanqa, kayrayku: Satanásqa mana chayhina sut’i ñanta hap’inqachu llullakuyninkunata yaykuchinampaq hinaspa almanakuna pantasqanpi watanampaq, Sichus Diospa Espiritunpa willakuyninkuna, piñakuyninkuna, hinaspa yachachikuyninkuna kasukusqa kanku.” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Ñawpa Israelpa teokrasianninqa qhipa llullakuyninqa karqan mana Diosllatachu chaskiy, aswanpas Profecíapa Espírituntapas mana chaskiy. Chay mana chaskiy 1097 a. C. watapi rikuchin Laodicea nisqa Qanchis p’unchay Adventismopa qhipa llullakuyninta 1863 watapi. Levítico iskay chunka suqtapi “qanchis kuti” nisqaqa Diospa Siminmi, hinaspa Profecíapa Espíritun “qanchis kuti”manta nin: “mana hukman tikrasqa kananpaqmi.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
«Rikurqanmi 1843 watapi tablaqa Señorpa makinnen kamachisqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta; makintapas hawaypi churarispa wakin yupaykunapi pantayta pakasqanta, chaymi mana pipas rikuyta atirqachu, makin qichusqa kama.» Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Profecíapa Espíritun sut’itaqmi “qanchis kuti” nisqata chaskirqan, hinaspa paypa chaskisqanqa huk amonestación karqan ama siq’i qillqapi yupaykunata tikranapaqchu; chay siq’i qillqapiqa “qanchis kuti” nisqaqa chawpi sayaq hatun columna, hinaspa hanaq pañan k’uchupi kashan. Uriah Smithpa llulla-rurasqan siq’i qillqawan 1863 watapi, kallarinapaq chiqaq-kunata astawan astawan qhispichispa saqeriyqa ñawpaq Israel runakunawan rikch’akusqa karqan, paykuna Diosman kutichisqankuta mana chaskisqankupi; hinaspa Profecíapa Espíritu 1863 watapi hatarikuyninta reqsichirqan. 1863 watapi chay hatarikuy p’unchayqa Ezequiel qillqapi churakusqa profético siq’iwan tupaqmi. Chay historiapa siq’inpiqa tukukuynin Jerusalén llaqtapa thuñisqan karqan, chaymi domingo kamachikuyta rikch’achirqan. 1863 watamanta mana unaypi hamuq domingo kamachikuykamaqa rey Saúlpa historianniyuq 1097 a.C. watamanta Sedequíaspa 586 a.C. watakama rikch’achisqa karqan.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Sedequiasqa Babiloniaman prisionerota apasqa karqan pusaq chunka tawa watakunamanta ñawpaqman, 573 a.C. watapi Jubileomanta. Chunka qanchisniyuq Jubileo muyuqa qallarikurqan 622 a.C. watapi, chaymanta kimsa chunka watapi Ezequielqa sacerdote hina rikuchisqa kachkan 591 a.C. watapi; chaymanta phichqa wata qhipaman Jerusalén llaqtata thuñichirqanku 586 a.C. watapi. Chayqa thuñichisqa karqan chay kikin p’unchay watapi, imaynatachus iskay kuti thuñichisqa karqan 70 d.C. watapi Titoq makimpi. Ezequiel qillqap ñawpaq versiculonqa phichqa wata ñawpaqmi kachkan Jerusalénpa thuñichisqa kayninmanta, hinaspa chunka isqun watata ñawpaqmanmi tawa chunka kapitulpim templo ricuy kashan.
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 kaypi kasqaykumanta iskay chunka phisqa watapi, wata qallariypi, killapa chunka punchawninpi, llaqta maqasqa kasqanmantapacha chunka tawa watapi, chay kikin punchawpi Señorpa makin noqapi karqa, hinaspataq chayman pusawarqa. Ezequiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Allpapaq samana p’unchaypa tratonman mana kasukusqanrayku, Diosqa reqsichirqanmi “qanchis kuti” kasqanta ñakay mana kasukuyman qanchis wata kaqman, mayqinchus allpapa samana p’unchaynin. “Kuti” nisqaqa wata kashan, hinaspa “wata” nisqaqa kimsa pachak soqta chunka p’unchayniyuqmi, hinaspa qanchis kuti kimsa pachak soqta chuncaqa iskay waranqa pichqa pachak iskay chunka watam. Milleritakunaqa ichapas mana llamk’achirqankuchu “iskay waranqa pichqa pachak iskay chunka” nisqa rimayta, ichaqa iskaynin santu chartninkupi yupaywan reqsichirqanku iskay waranqa pichqa pachak iskay chunka watata.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Israelpa chinchaysuyu qhapaq suyupaqpas, Judápa uraysuyu qhapaq suyupaqpas qanchis kuti ñakasqa kachariy willakuyninqa William Millerpa yachayninpi ñawpaq kaqmi karqa; utaq nispa atinki “sapiyman churakuy” kaq yachay, utaq aswanpas “alfa” yuyayniyuq yachay nispa. 1863 watapi Laodicea nisqapi Qanchis Punchaw Adventista iglesiaqa Millermanta tariykunapa sapiyman churakuy yachayninta mana chaskirqachu; chay “tariykuna”qa llapa Millerita kuyuypa tukuyninpi sayachiq sapinmi karqa. Inspiración sut’ita kamachirqan kay hina pasananpaq, chayqa pasañam, ari, unayñam pasakurqan.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Babiloniapi prisionmanta kutichisqa qhepaman wakichisqa templopaq cimientonqa ñawpaq kaq kamachikuypa historiapi tukukusqa karqan, iskay kaq kamachikuy manaraq chayamuchkaptin. Templonqa tukuy hunt’asqa ruwasqa karqan iskay kaq kamachikuypa historiapin. Kimsa kaq kamachikuypin nacionpa kamachiy atiynin kutichisqa karqan cheqaq ñawpaq Israelman. William Millerqa chay ñawpaq angelta rikuchirqan, paymi 1798 watapi chayamusqa, hinaspan kallpachasqa karqan agosto 11, 1840 p’unchaypi. Iskay kaq angelqa chayamurqan cimientokuna churakusqankumanta qhepata, 1843 watapa tablanwan rikuchisqa hina, mayu killapi 1842 watapi lluqsichisqa kasqanrayku. 1844 watapa ñawpaq llakikuypi, 1844 watapa alfa llakikuypi, iskay kaq angelqa chayamurqan, chaynallataq sipaskunapa uyarisqa willakuyninpi suyay unay tiempopas; hinaspan Exeter camp meeting nisqapi iskay kaq angelpa mensajen kallpachakusqanpacha, templonqa tukukuqta ruwasqa karqan. Chaymantaqa 1844 watapa hatun, icha omega llakikuypi, Pacto nisqapa Kachaqninqa usqhayllamanta Templonman hamurqan, iskay chunka kimsa pachak watakunapa hunt’akusqanpi, chaykunam kimsa kaq kamachikuymanta qallarispa kimsa kaq angelpa chayamusqanpi tukukurqan.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josías sutiyoqmi “Diospa cimienton” nin. Rey Josíaspas kachun, otaq Josías Litchpas kachun; iskayninkuqapas cimientokunapa unanchaqninmi kanku, imaynachus ñawpaq decretoq historiapi rikuchisqa, hinaspa imaynachus Levítico iskay chunka kimsayuq t’aqapi ñawpaq iskay chunka iskayniyuq versículokunapi churisqa pawqar raymikuna rikuchin. Cimientokuna, pawqar raymikuna, hinaspa ñawpaq decretoqa llapankum 1840 watapa, hinaspa ñawpaq angelpa kallpachasqa kayninpa unanchanmi kanku. Octubre killapa 22 p’unchaynin, 573 a.C., imaynachus Ezequiel t’aqa tawa chunka, versículo hukpi qelqasqa kashan, Octubre killapa 22 p’unchaynin, 1844 watapa unanchanmi, wañusqakunapa juiciom kicharisqanta; hinaspapas Septiembre killapa 11 p’unchaynin, 2001 watapa unanchanmi, kawsakkunapa juiciom kicharisqanta. Kay qelqasqakunata qatiqkunaqa, imayna apaykunata llamk’achishqayta yachayñam kanan.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezequielqa huk willakuykunapi qelqasqanpi sut’inchaska profétic historia ukhupi huk símbolom. Ezequielqa chaypi kashan pusqaq t’aqa pichqa qharikuna intiyman qonqorikunku, pusaqniyoq capítuloq tukukuyninpi. Hinallataq qatiq capitulokunapipas chaypi karqa, maypichus “sellasqa kasqanmanta qhipaman wañuchiy hamun” Jerusalén pataman apamun, chay Jerusaléntaq Ellen White sut’inchan Qanchis Punchawniyoq Adventista Iglesiata hina. Ñawpaq chunka hukniyoq capitulokunapiqa Ezequielqa hanaq pacha santuario ukhuman pusasqa karqa kamachikuyninkunata chaskinanpaq, imaynan Milleritakuna waqyarisqa karqaku 1844 watapi chayta ruwanankupaq, hinallataq kay kuyuy kunan p’unchaypi waqyarisqa kashan chayta ruwanampaq.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Chaymi Ezequielqa qankunapaq huk señalmi kan: llapan ruwasqanman hina qankunapas ruwankichik; kay hamuptinqa yachankichikmi noqa Señor Dios kasqayta. Ezequiel 24:24.
When This Cometh
Kay Hamuqtinmi##
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Qhepa p’unchaykunapi chayasqanchik chay puntoman, Diospa llaqtanpi kutimuspantaq Ezequiel nisqan rikuchisqankuna, chayqa Ezequielpa señalta chayaspanchikmi. Sichus yachanki Ezequielqa pachak tawa chunka tawa waranqakunata rikuchisqanta, hinaspa chayta yachanki iñiypa hinaspa entiendenapa chay hina tukuy santa suyakuyniyuq nivelpi, Ezequielpa qillqasqankunapi llapa ima rikuchisqanpas qhepa p’unchaykunapi pachak tawa chunka tawa waranqakunawan tupaq sagradom kikinchasqa ruwaykunapa huk sagrado qatiqnin kasqanta unanchaspa—sichus chayta yachanki, chayqa “qamkuna yachankichik” “Señor”qa “Dios” kasqanta.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiqnin qillqapi hinaqa qatiqmasun.