Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezequielqa huk saserdoten karqan pachapi, pachak tawa chunka tawa waranqa runakuna sellasqa kanankupaq. Ñawpaq kaq capítulopeqa, Ezequielqa santuario ukhuman pusasqa karqan.
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.
Kunanqa, kimsa chunka watapi, tawa killapi, killapa phisqa p’unchayninpi, ñoqaqa prësokunawan kuska karqani Kebar mayu patapi; chaypi hanaq pacha kicharikurqan, hinaspa Diospa rikuykunatan rikarqani. Chay killapa phisqa p’unchayninpin, rey Jehoiaquín prësokasqa kasqanpa phisqa watanpi, Señorpa simin sut’inchasqa hamurqan sacerdote Ezequielman, Buziq churinman, caldeokunapa hallp’anpi, Kebar mayu patapi; chaypin Señorpa makinqa paypa hawanpi karqan.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Qhawarirqani, hinaspataq, wayra muyu hatunmanta lloqsimusqa chayamurqa chiri norte suyumanta, hatun phuyu, nina kikinman kutirispa, muyuriyninpitaq kanchariy karqa; chay ukhupitaq ámbar hina rikch’akuq lloqsimurqa, ninapa chawpinmanta. Chaypa chawpinmantataq tawa kaq kawsaqkunapa rikch’aynin lloqsimurqa. Kaymi karqa paykunapa rikch’aynin: runapa rikch’aynintaq paykunaqa kapurqanku. Sapankanku tawa uya yoq karqa, sapankankutaq tawa phawaq raphra yoq karqa. Chakinankutaq chiqan chakikuna karqa; chakinkunapa sapanntaqqa wakapa malta wawankupa chakinpa sapanman rikch’akuq karqa; lliphlliphyaqtaq sumaq llusp’ichisqa antamanta hina rikurirqanku. Raphrankunapa uranpi, tawa ladonkunapi, runapa makin yoq karqanku; tawaqninmi uyankunatawan raphrankunatawan yoq karqanku. Raphrankunataq hukninmanta hukninman tinkisqa karqa; purisqankupiqa mana kutirikurqankuchu; sapankanku chiqanta ñawpaqman purirqanku. Uyankunapa rikch’ayninmantaqa, tawaqninmi runapa uyanta yoq karqanku, paña ladonpitaq leonpa uyanta; tawaqninmi ichoq ladonpi toropa uyanta yoq karqanku; tawaqninmi ankaq uyantapas yoq karqanku. Chayhinataq karqa uyankunaqa; raphrankunataq wichayman mast’asqa karqa; sapankankupa iskay raphra hukninmanta hukninman tinkisqa karqa, iskaytaq cuerponkunata pakarqa.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Hinaspataqmi cheqaqman sapa huknin; maymanchus espiritu rinqa chaymanmi rirqanku; manataqmi muyurqankuchu purisqankupi. Kawsayniyuqkunapa rikchayninmantaqa, rikchayninku karqa nina rawray k’anchaykuna hina, hinallataq mechero-kunapa rikchaynin hina: chaymi wichayman urayman purirqa kawsayniyuqkunapa chawpinkunapi; ninataq lliphipirqan, ninamantataq lluqsimurqa illapa. Kawsayniyuqkunataq phawarispanku kutimunku karqa illapapa phutiy rikchaynin hina. Chaymantataq, kawsayniyuqkunata qhawashaqtiy, qhaway, huk ruedata allpapi rikurqani kawsayniyuqkunapa qayllanpi, tawa uyayuqta. Ruedakunapa rikchayninpas rurasqankupas karqa berilo rumipa llimpin hina; tawantinmi huk rikchaylla kanku; rikchayninkupas rurasqankupas karqa hina rueda ukhupi huk rueda kasqanman. Purispankutaq, tawa ladonkuna patanmi purirqanku; manataqmi muyurqankuchu purisqankupi. Arosninkunamantaqa, ancha hatun altuyuq kaspankum mancharikuypaq karqanku; arosninkutaq muyuriqninpi junt’asqa karqanku ñawikuna-wan tawantin. Kawsayniyuqkuna puriqtinkutaq, ruedakuna paykunawan kuska purirqanku; kawsayniyuqkuna allpamanta hoqarisqa kaqtinkutaq, ruedakunapas hoqarisqa karqanku. Maymanchus espiritu riyta munaq chaymanmi rirqanku; chaymanmi paykunapa espiritunpas rinan karqa; ruedakunataq paykunapa contranpi hoqarisqa karqanku; imaraykuchus kawsayniyuqpa espiritunqa ruedakunapi karqa.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Chaykuna riykuptinku, kaykunapas rirqanku; chaykuna sayaykuptinku, kaykunapas sayarqanku; hinaspa chaykuna allpamanta hoqarisqa kaptinku, ruedakunapas paykunawan kuska hoqarisqa karqanku; kawsaq uywakunapa espiritunmi ruedakunapi karqa. Hinaspa kawsaq uywakunapa umankuna patapi hanaq pacha ricchaynin karqa mancharikuypaq cristal hina llimphipaq, umankuna pataman mast’asqa. Hinaspa hanaq pacha uranpi raprankuna chiqanlla karqa, sapaqninmanta sapaqninman; sapaqninmi iskayniyuq karqa kay ladonpi pakanaqpaq, hinaspa sapaqninmi iskayniyuq karqa chay ladonpi pakanaqpaq, cuerponkuta. Hinaspa riykuptinku, uyarirqani raprankunapa qapariyninta, hatun yakukunapa qaparaynin hina, Tukuy-Atiyniyuqpa simin hina, rimaypa simin hina, soldadokunapa huñunpa qaparaynin hina; sayaykuptinkuña, raprankuta urayachirqanku. Hinaspa huk simi karqa umankuna patapi kaq hanaq pachamanta, paykuna sayaykuptinku hinaspa raprankuta urayachisqankumanta. Hinaspa umankuna patapi kaq hanaq pacha patanpi tiyanapa ricchaynin karqa, zafiro rumi rikch’aynin hina; hinaspa tiyanapa ricchaynin patapi runa rikch’aynin hina ricch’aynin karqa, chay patapi hanaqpi. Hinaspa qawarirqani ámbar llimphiy rikch’ayninta, ukhunpi muyuriq nina rikch’aynin hina, sikinmanta hanaqman rikch’ayninmanta pacha; hinaspa sikinmanta urayman rikch’ayninmanta pacha, qawarirqani imaynachus nina rikch’ayninta, muyuriqninta qanchariywan. Imaynachus para p’unchaypi phuyu ukhupi k’uychi rikurin, chayhinam muyuriq qanchaypa rikch’aynin karqa. Kaymi karqa Señorpa glorianta rikch’achiq semejanzapa rikch’aynin. Chayta qawaspa, uyayman urmaykurqani, hinaspa rimashaq hukpa siminta uyarirqani. Ezequiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
Ezequiel, waqaychasqa karu llaqtapi tiyasaq profeta, Caldeakunapa llaqtanpi, chaskirqan musqhoyta, Israelpa atiyniyuq Diosninpi iñiypa kikin yachachikuyta yachachiqta. Paymi Kebar mayu patakunapi kashaqtin, huk muyu wayraqa chiriyuq llaqtamanta hamuq hina rikurirqan, “hatun phuyu, nina kikinman kutimusaq, muyuriqnintaq k’anchariy karqan, chawpinnintaq ámbar nisqapa llimp’in hina karqan.” Askha ruedakuna, mana riqsisqa rikch’ayninwan, huknin hukninwan tinkisqa, tawa kawsayniyuqkunaq kuyuchiyninwan kuyurirqanku. Tukuy chaykunamanta ancha hanaqpiqa karqan “tiyanapa rikch’aynin, zafiro rumi rikch’ay hina; tiyanapa rikch’aynin patapitaq karqan runapa rikch’ayninman hina rikuriq.” “Kawsayniyuqkunapa rikch’ayninmantaqa, rikch’ayninkuqa nina rawrayuq pukllay q’uñikuna hina, mechakuna rikch’ay hinataq karqan: chayqa kawsayniyuqkunapura ukhunpi wichariq urayariqmi; ninataq k’anchariyniyuq karqan, ninamantataq lliphlliq illapa lluqsimuq.” “Cherubinkunapiqa rikurirqan runapa makinqa rikch’aynin rip’ankuna uranpi.”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Ruedakunaqa karqanmi ruedakunapi ukhunpi ruedakuna hina, chay hina sasa churasqa kasqanrayku ñawpaq rikuyllapi Ezequielmanqa llapa chinkasqa, mana allin kamasqa hina rikurirqan. Ichaqa kuyukuptinkuqa sumaq chiqap kasqanwanmi, hunt’asqa tinkuyninwanpas purirqanku. Hanaq pacha kaqkunaq kallpachisqanmi kay ruedakunaqa karqan, hinaspapas llapanmanta aswan hawaqninpi, k’anchayniyoq zafiro tiyanapi, Wiñay Kaqmi tiyasharqan; tiyanamuyuntintaq muyuriq k’uychi karqan, graciawan munakuywan unanchasqa. Chay rikuchikuyq manchariy atiyniyoq k’anchayninwan atipasqa, Ezequielqa uyanta hallp’aman urmaykurqan, huk voztaq payta oqarinanpaq, Señorpa siminta uyarinanpaq kamachirqan. Chaymantataq Israelpaq huk willakuy qhawariywan qorikusqa payman qosqa karqan.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Rey Uzías wañusqa watapiqa, noqaqa Señor-ta rikurqani trono patapi tiyashaqta, ancha hanaqchasqa, hoqarisqataq; p’achanpa patanmi templota junt’achkarqa. Chaymanta hanaqninpiqa serafinkuna sayasharqanku; sapa hukninmi soqta rikhrayuq karqa: iskaywanqa uyanta pakarqa, iskaywantaq chakin-kunata pakarqa, iskaywantaq phawarqa. Hinaptin hukninqa hukninman waqyarqan, nispa: Santo, santo, santo, tukuy atiyniyuq Señor; llapa kay pacham kachkan hatun k’anchayninwan hunt’a. Punku marko sayarichiqkunapas kuyurirqanku waqyaqpa siminrayku, wasitaq qosñiwan hunt’akurqa. Chaymi noqaqa nirqani: ¡Ay, imaynalla noqapaq! chinkasqañam kani; mana ch’uya simiyuq runa kasqayrayku, mana ch’uya simiyuq runakunapa chawpinpi tiyasqayrayku; ñawiykunaqmi Reyta rikun, tukuy atiyniyuq Señorta. Chaymantataq huk serafín noqaman phawarimurqa, makinpi kawsay nina rawrayuqta apamushaspa, altar-manta tenazawan hap’isqata; chaytaq simiyman churaykuwarqa, nispa: Qaway, kayqa labioykikunata tupaykunña; huchaykitaq qichusqañam, hucha llimp’iynikitaq pichasqañam. Hinallataq uyarirqani Señorpa siminta, nispa: ¿Pitataq kachasaq, pitaq noqayku rayku rinqa? Chaymi noqaqa nirqani: Kaypin kani; kachariway. Isaías 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Kay visiónmi Ezequielman qorqasqa karqa huk tiempopeq, sonqon llakikuywan huntasqa kaptin. Payqa taytankunapa hallp’anta rikurqa ch’in nishu saqesqa kashaqta. Llaqtapas, mayqan ñawpaqta runakunawan hunt’a karqa, manaña pipas tiyasharqanchu. Kusikuypa rimayninpas, alabaypa takinpas, manaña uyarikurqanchu paypa perqankuna ukhupi. Profetapas kikinqa karqa huk wak llaqtapi huk waj extraño hina, maypichus mana tukukuq munaychasqa hatunchakuywan, ch’usaq mana kuyapayakuq millay sinch’i ñak’ariywan kamachikuy aswan hatun kasqa. Runa kamachikuypa ñak’ariyninta, mana allin ruwayninkunatapas rikuspam, uyarispaqa, sonqon llakikun, tutantin p’unchantinpas ancha waqarqa. Ichaqa, río Chebar patapi ñawpaqman rikuchisqa musphay señalkuna qhelqaypiqa rikuchirqan huk aswan hatun kamachiq atiyniyuq kasqanta, kay pachapi kamachiqkunap atiyninmanta aswan kallpayoqta. Asiriapa, Babiloniapa hatun tukusqa mana kuyapayakuq monarcankunamanta patapiqa, kuyapayakuq cheqaq Diosmi trono patapi tiyasharqa.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Profetaman rikuchisqanman hina, chay ruedaman rikch’akuq sasachakuykunaqa ancha pantasqa kasqankupi hina rikurirqanku, ichaqa mana tukukuq makin pusasqanmi karqa. Diospa Espiritun, payman sut’inchasqa kasqan hina, kay ruédakunata kuyuchispa hinaspa pusaspa, pantaymanta tinkuchiyta lluqsichirqan; chay hinallataq llapa kay pachapas Paypa kamachisqan uranpi kasharqan. Waranqa waranqa hatunchasqa kawsakkuqkunam Paypa siminman wakichisqa karqanku, millay runakunapa atininwan yuyayninkuwanpas atipanakuspa, hinaspa Payman cheqaq kaqkunapaq allinta apamunanpaq.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Chayna hinallataq, Diosqa munasqan Juanman hamuq watakunaq iglesiapa historianta kicharinanpaqña kaspa, qispichiqpa llapa runankunapaq munakuynta hinaspa waqaychayninta qhawachirqan, payman rikuchispa: “Runapa Churin hina hukta”, kandelero-kunachaw puriqta, chaykunaq qanchis iglesia-kunata unanchasqanta. Juanman rikuchisqa karqan iglesiapa qhipa hatun maqanakuykunanta kay pachapi atiyniyuqkunawan, hinallataq saqisqa karqan cheqaq kasqakunapa qhipa atipayninta hinaspa qispichisqa kayninta qhawanampaq. Payqa rikurqan iglesiata wañuywan tukuq churanakuyman apasqata bestiawan hinaspa paypa lantiyninwan, hinaspa chay bestiata yupaychanan wañuywan manchachisqa kamachisqa kasqanta. Ichaqa maqanakuypa qosñinmanta hinaspa qapariyninmanta aswanta qhawarispa, rikurqan Sion urqupi huk huñu runakunata Corderowan kuska, bestiapa señalanpa rantinpi “Taytanpa sutin urkunkunapi qillqasqa” kaqta. Yapamantaq rikurqan “bestiata, paypa lantiyninta, paypa señalannta, hinaspa sutinqa yupayninta atipaqkunata, vidrio qochapi sayasqakunata, Diospa arpa-kunanta apaqkunata”, Moisespa hinaspa Corderopa takinta takispa.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Kay yachachikuykunaqa ñuqanchikpa allinniykupaqmi kanku. Diospi iñiyninchikta sinchiyachinanchikmi tiyan, ñawpaqninchikpitaqa runakunapa almasninkuta pruebaman churana pacha hamushanrayku. Cristoqa Olivos Orqopi kashaspan, iskay kuti hamuyninmanta ñawpaqta hamunan manchay juicioykunata yuyarichirqan: ‘Guerrakunamanta, guerrakunapa willakuyninkunamantawan uyarinkichik.’ ‘Naciónqa naciónpa contranpi hatarinqa, reinowan reinowanpas; muchuykuna, onqoy pesti-kuna, hinallataq kay pachakuykuna mayman churasqapi kanqa. Tukuy kaykunaqa ñak’ariypa qallariyninllanmi.’ Kay profecíakunaqa Jerusalén llaqta tukukuyninpi wakinman hunt’akusqankuchá, ichaqa aswan chiqanmi qhepa punchawkunaqpaq riman.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Hatun, llapanmi jatun hinaspa manchaylla ruraykuna qayllanpi sayashanchik. Profecíam utqayllam hunt’akushan. Señorqa punku punkullapim kachkan. Mana unayllatan ñawpaqninchikpi kicharikunqa huk pacha, llapa kawsakkuqkunapaq sinchi ancha interesniyuq. Ñawpa p’itiykunaqa kashanmanta kutimuspaqmi; musuq p’itiykunapas hatarinqaku. Kay pachanchikpi rurakunankupaq kaq rikch’akuykunaqa manaraqmi pipas musquyninllapipas yuyasqachu. Satanásqa runa rantinkunawanmi llamk’akushan. Constituciónta tikrayta munaspa, Domingo p’unchaw waqaychanata kamachiq leytapas taqichiyta maskhaqkunaqa ancha pisillata yachanku ima hina tukunanmanta. Huk sasachakuyqa ñam qayllaykamushan.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Chayqa hatun sasachakuy pachapiqa Diospa sirviqninkunaqa manam kikinkunallapi atinichakuyta atinankuchu. Isaiasman, Ezequielman, Juanman ima qusqa rikuchikuyninkunapiqa rikunchikmi imayna aswan qayllapi hanaq pacha kay pachapi pasashaq ruwaykunawan tinkisqa kasqanta, hinallataq Diospa ancha hatun kuyaywan waqaychasqanta payman cheqaq sonqowan kasqakunata. Kay pachaqa manam kamachiqniyuq mana kasqachu. Hamuq p'unchaykunapi pasana ruwaykunaq kamachikuyninqa Señorpa makinkunapi kashan. Hanaq pacha Majestadninmi nacionkunapa kawsayñanninkuta, hinallataq Iglesianpa imakunatawan, kikinpa munayninpi waqaychan.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Ancha achka llaquywan, sasachakuywan, pantasqa yuyaywanpas Señorpa llamkayninpi kawsaykuyku. Tukukuq runakunaqa manam saqisqachu kay responsabilidadpa qepin apayta. Diospi confiaykuqmi kanan, Paypi creenaykuqmi kanan, hinaspa ñawpaqman purinaykuqmi kanan. Hanaqpacha kachaqkuna mana sayk’uq rikch’akuyninku, mana samayuq servicioninkupas kay pachapi kaqkunawan rimanakuspa, rikuchin imaynatas Diospa makinqa pusachkan muyu ukhupi muyuta. Yachachiq Diosmi sapa huk llamk’aqninman nin, imaynachus ñawpaq p’unchaykunapi Cirosta nirqan hina: ‘Qanman chumpita watarqayki, mana Riqsiwaqtiykipas.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
«Ezequielpa rikchayninpi Diospa makin karqa querubinkunapa riprankunapa urayninpi. Kayqa yanapakuqninchikkunaman yachachin, paykunaman allin rurayninkupi atipanata quqqa Diospa kallpan kasqanta. Payqa paykunawan llank’anqa, hucha rurayta saqerquspa sonqonpiwan kawsayninpipas ch’uyayapunku chayqa.»
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
Kawsaqkuna ukhupi puriq lliphipiq k’anchay, illapapa utqaylla puriynin hina, kay llamk’ay qhipaman tukukuyninman chayayta imayna utqaylla ruwananta rikuchin. Mana puñuq, sapa kuti Ima munasqankunata hunt’achinampaq llamk’ashaq kaqmi, hatun llamk’asqanta allin tinkuchisqa hina ñawpaqman apayta atin. Ima kaqpas tukukuq yuyayniyuq runakunapa yuyayninkuman watasqa, sasa, ch’iqnisqa hina rikurinqa chayta, Señorpa makinmi hunt’asqa kamachiywan allin ordenpi waqaychayta atin. Paymi ñan-kunata, imaymana ruwanakunatapas yuyaykuspa, mana allin runakunapa munayninkunata hark’ayta atin; hinaspataq llaqtanpa contran mana allinta yuyaychakuspa ruwakuyta munakkuqkunapa yuyayninkutapas pantachisqa, chinkachisqa ruwanqa.
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Hermanokuna, kunanqa manam waqaypaqpas, ni llaqukuywan mana atipaypaqpas tiempochu; manam iskayrayman urmaypaqpas, mana iñiyman chayaypaqpas tiempochu. Cristoqa manam kunanqa Josépa musuq sepulturampi qespichiqchu, hatun rumiwan wisq’asqa, romano sellowan siellasqa; kawsarimusqa Qespichiqniyoqmi kanchik. Paymi Reyqa, ejercitokunapa Señor; querubinkunapa chawpinpi tiyashan; nacionkunapa maqanakuywan ch’aqway chawpipipas llaqtantaqa sapa kuti waqaychanraqmi. Hanaq pachapi kamachiq kaqmi Qespichiqninchik. Sapa pruebata tupun. Nina hornopa rawrayninta qhawashan, mayqinmi sapa almapa pruebananpaq kanan. Reykunapa kallpachasqa pukllayninchikta urmachisqa kaptin, Diospa phiñakuyninpa flechankuna awqankunapa sonqonkuta t’oqsiykuptinpas, llaqtanqa makinkunapi allin waqayasqam kanqa.” Testimonies, volumen 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezequielqa rikch’achkan pachak tawa chunka tawa waranqa ukhupi kananpaq akllakusqakunata sut’inchan, hinaspa sutinchasqa hina, huk siq’i patapi huk siq’i, paypa kawsaynin santuario ukhupi Isaiaspa Juanpa ima kawsayninkuwanpas santuario ukhupi tupaykachan. Kunanqa templopa pruebanpi kashanchik, kimsa pruebakunamanta iskay ñiqinpi, chaymi pachak tawa chunka tawa waranqata sellan. Chay pachaqa Pactopa Kachamusqan runa Malakias kimsa hunt’achisqanman hina ruwasqan ch’uyanchaymi. Kimsa pruebakunamanta ch’uyanchay ruwanakuyqa, Malakiaspa nina hina “hornon” nisqanmi, “sapa almatam pruebanan.” Kinsa kaq angel 1844 wata, octubre killapa 22 p’unchayninpi chayamuchkaptin, Pactopa Kachamusqan runaqa usqhaylla Templonman hamuspa, chay historiapa yachaq vírgenesninkunata Santísimo Lugarman pusarqan, paypa cheqaq kasqankunata sellananpaq; ichaqa chay historiapa vírgenesninkuna hatarirqanku, hinaspa 1856 watakama Filadelfia sutiyuq Millerita kuyuyqa Laodicea sutiyuq Millerita kuyuyman tikrarqan, hinaspa 1863 watapi Laodicea sutiyuq Qanchis p’unchay Adventista iglesiaman tukurqan.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
1844 watapi 22 p’unchawpi chay kimsakaj angel chayamuspalla rikurimusqa, 1863 watapi qayllayninta qichukapun, hinaspataq 2001 watapi septiembre killapa 11 p’unchawninpi kutimun. Iskay chunka phisqayuq wata qhipaman, 1844 watapi octubre killapa 22 p’unchawwan rikuchisqa templopa pruebanan kunanqa yapamanta ruwakusqan. Iskay chunka phisqaqa iskay pachak phisqa chunkaq profetico diezmonninpa simbóliconmi, iskay pachak phisqa chunkataq Daniel chunka hukniyuqpi chunka hukmanta phisqa chunka kama versículokunapi rikuchisqa historiapa símbolonmi. Iskay pachak phisqa chunka, hinallataq iskay chunka phisqa, Ezequielpa santuario visionnin ukhupi huk rueda ukhupi ruedanmi. Iskay chunka phisqaqa yachaqkuna hinaspa millay runakuna t’aqasqa kayninpa símbolonmi, kinsa patapi pruebanapa hunt’akusqanpi, chaytaq Pacto Qatiqpa purificaciynin ruwasqanpi rikuchisqa.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Mateo iskay chunka phichqayniyuqpi kinsa yachachikuy willakuykuna kachkan, sapankataq reqsichin yuyaysapaqkunaq hinaspa mana allinkunaq t’aqanakuynta pachapi sellasqa kayninpi pachak tawa chunka tawa waranqa runakunapa. Chay qillqapi Diospa llaqtanpa suyayninqa kaymi: chawpi tuta waqaychay willakuypa aceiteyuq, yuyaysapa virgen hina kanankupaq. Suyayninkuqa kaymi: sapaq pachankupi kamachikuyta ruwaspa, paykunaman kamachinankupaq qusqa sapaq talentokunata allinta llamk’achisqankumanta, cheqaq hinaspa hunt’asqa kamachiq hina juzgasqa kanankupaq. Suyayninkuqa kaymi: Diospa michinanpa ovejan hina juzgasqa kanankupaq, Paq alliq laduyninpi tiyasqa, manataq lloq’e laduyninpi cabra hina. Iskay chunka phichqayuqqa unancha kachkan yuyaysapaqkunaq hinaspa mana allinkunaq t’aqanakuynta pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpi. Iskay chunka phichqayuqqa Ezequielpa ruedankunamanta hukninmi.
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 kashaqkuq iskay chunka phisqa watapi, wata qallariypi, killapa chunka p’unchawninpi, llaqta maqasqa kasqan qhipaman chunka tawa watapi, chay kikin p’unchawpi Señorpa makinmi ñuqaman karqa, hinaspan chayman pusawarqa. Ezequiel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Pichqa chunka pichqayuq watayuq prisionpi kawsayqa octubre killapa iskay chunka iskayniyuq p’unchawwanmi rikuchisqa, chaymantaq huk dispensacional punku wichq’akusqanta rikuchin. Octubre killapa iskay chunka iskayniyuq p’unchawpi, 1844 watapi, huk punku kichakusqa, huk punkutaq wichq’akusqa, iskay clase runakuna t’aqasqa kaptin.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfia llaqtapi iglesiapa angelninman qillqay: Kaykunatan nin chay Santoqa, cheqaq kaq, Davidpa llavenniyoq kaq, kichaspaqa mana pipas wichq’anmanchu; wichq’aspaqa mana pipas kichanmanchu; Ruwasqaykikunatan reqsini: qhawariy, ñawpaqniykipi kichasqa punkutan churaykuyki, mana pipas wichq’anmanchu: aslla kallpayuq kaspaykipas, simiyta waqaycharqankim, sutiytapas mana ñegarqankichu. Apocalipsis 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Cristoqa Filadelfiapi angelninta nin: payqa ruwasqankuta reqsin, Filadelfiapi iglesiapa ñawpaqenpi kichasqa punkuta churashqanta. Chay punkuqa kichasqa kashan “Davidpa llavininwan”, Eliakimpa hawanman churakusqa llaviniwan.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Chay p’unchaypi pasakunanmi kanqa, ñuqaqa waqyasqayta kamachisaq sirviqniy Eliakimta, Hilkíaspa churinta: qampaq p’achawanmi p’achachisaq, qampaq chumpiwanmi kallpachasaq, qampaq kamachikuynikitanmi makimpi churasaq; payqa Jerusalén llaqtapi tiyaqkunapaq, Judá wasipaqpas taytanmi kanqa. Davidpa wasinpa llavinta umrusninmanmi churasaq; hinaqtinmi kichasqa, mana pipas wichq’anqachu; wichq’asqataq, mana pipas kichanqachu. Isaías 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Pʼunchaypi Eliaqim qayasqa kashaqtin, payqa mana allin Shebnamanta tʼaqasqa kashan.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Kayta niwanchik Señornin, tukuy atiyniyuq ayllukunapa Diosnin: Riy, chayaspa rimay chay qullqi waqaychaqman, Shebnaman, wasipa umalliqninman, hinaspa niy: “¿Imataq kaypi qampaq kachkan? ¿Pitaq kaypi qampaq kachkan, kaypi sepulturata qampaq rumi ukhupi qirqorqanki, hanaqpi sepulturata qirqoqqa hina, qaqapi tiyay wasita qampaq llaqllarqanki? Qhawariy, Señorqa sinchi hap’isqawan apasunkim, cheqaqtapuni p’istuwasunkim. Payqa cheqaqtapuni kallpawan muyuchispa wikch’usunkim, hatun suyuman pelotaman hina; chaypim wañunki, chaypitaq k’anchayniyuq carruyniykikunaqa patronniykipa wasinpaq p’enqayman tukunkaku.” Isaías 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Yachaq runakuna, mana yachaq sipaskunamanta rakisqa, Shebnawan Eliakimwan rikuchisqa yachachiyta hunt’arqa, chayqa hunt’asqa karqa octubre 22, 1844 p’unchaypi, hinaspataq Jehoiachinpa prisionpi kasqan iskay chunka phisqa watañanpi, chaymi karqa octubre 22, 573 a.C. Ezequiel qillqap pusaqniyuq kapituluyninpi, Adventismopi millay runakuna, Jerusalénwan rikuchisqa, iskay chunka phisqa qhari runakunawanmi rikuchisqa intiyman k’umuykachaqkuna hina. Jerusalénpa chinkachisqasninmi domingo kamachikuyta rikuchin, chayqa hinallataq chay waymarkmi, mayqenmi tukuchin pachakta tawa chunka tawa waranqa runakunapa sellakusqan pacha. Chay sellakusqan pachaqa qallariq karqa septiembre 11, 2001 p’unchaypi, hinaspataq Jesusqa Alpha hinallataq Omega kachkan, chayrayku septiembre 11, 2001, sellakusqapa qallariynin hina, tukukuyninta rikuchin, domingo kamachikuypi.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
11 punchaw, sitiyembre killa, 2001 wataqa rikuchisqa karqan Minneapolis llaqtapi 1888 watapi huñunakuykunawan, imaraykuchus Hermana White sut’inchan, 9/11 p’unchawpi Nueva York llaqtap hatun wasikuna urmasqanku chayqa, Apocalipsis 18:1–3 hunt’asqa karqan. Chay pachapi, hina 1888 watapipas, paymi sut’incharqan Apocalipsis chunka pusaqniyuq angel uraykamusqanta kay pachata k’anchachinampaq Hatun Yupaychayninwan. 1888 watapi hatarikuyninta payqa tupachirqan Coré, Datán, Abiram ima hatarikuywan, paykunawan kuska iskay pachak pichqa chunka reqsisqa qharikunapas apostasiankuman yaykusqankurayku. Iskay pachak pichqa chunka hatarikuqkuna Corépa hatarikusqanpi, paywan kaqkunapas ñawpaq Israel unay willakuy qallariyninpi, rikuchirqanku iskay chunka pichqa qharikunata, paykuna intiyman qonqorikuchkaqkuna karqanku unay Israelpa tukukuyninpi.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Iskay chunka pichqa umalliqkuna Laodicea Adventismo-manta domingo kamachiyman k’umuykusqankuña, iskay pachak pichqachunkakuna-taq 9/11-pi, sellakusqa pacha rikuchin chunka pichqayuq simbulismowan, (yachaqkunapaq mana allinkunamanta t’aqanakuypa simbulun) sellakusqa pachapa qallariyninta tukukuynintawan señalaspa. Moisespa pachasninpi iskay pachak pichqachunka hatarikuqkuna kasqanpas, icha Ezequiel qhelqapa pusaq kaq capitulopin chunka pichqa qharikuna kasqanpas, icha Mateo qhelqapa iskay chunka pichqa kaq capitulopi t’aqanakuyta rikuchiq kimsa testigokuna kasqanpas, icha Ezequiel tawa chunka kaq capitulopi prisionpi kasqankumanta iskay chunka pichqa wata kasqanpas; llapa chunka pichqa simbulupa rikurichisqankunaqa kimsan iskay pachak pichqachunka watayuq periodokunawan tupanku, chaykunaqa 207 BC, 313, hinallataq 2026 watakunapi tukuyninkuman chayarqanku.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Iskay chunka pichqayuqmi, nisqayman hina, iskay chunka pichqapa huk ejehina, chaymi iskay chunka pichqapa llapa siq’inkunata hunt’aspa perfecciónman apan. Chayqa tukupun huk proféticapa llavehina reinosqopaq, Pedroman qusqa, tawa chunka versiculopa pakasqa historianta sut’inchayman apanapaq. Achka kutita sayarichisqa kashan kimsa hukmanta aswan testigokunawan, Daniel chunka hukniyuqpa chunka versiculomanta chunka pichqakama nisqankuna huk siq’ita rikuchisqanta, chay siq’iqa 1989 watamanta Domingo ley kama historiata p’unchaychashan; chaymi tawa chunca versiculopa pakasqa historianninqa. Judá ayllumanta leonqa kunan Ezequielpa ruedankunata kicharisqanmi, payqa pakasqa historiata kicharispa, qhepa p’unchaykunapa Chawpi Tuta Qapariyninpa willakuyninta tukuchinanpaq.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Qatiq qillqasqakunapiqa hina ñawpaqman riqsiqkuchisunchik Ezequielpa ruedankunata, chaykuna qhipa p’unchaykunapi runakunapa sasa tinkuyninta rikuchisqankuta. Kay qillqapa qallariyninpi Ezequiel qillqapa huk ñiqin kapitulonpi kaq nisqa, hinallataq Testimonies, volumen cinco, chaypi kuska pasajeta churarisqaqa, qatiq qillqasqakunapi puriqtiyku mana qhipaman saqesqa qhawananchikpaq rikch’ayninchikmi kanqa. Ruedakuna allin churasqa kasqankupi, hinaspa profecíapa historiankupi huk ruedakunawan allin tinkuyninkunapi churasqa kasqankupi, rikuchisunchikmi kimsa pachak isqun chunka huk watakunapas chunka pichqa p’unchaykunapas, chaykuna 1840 wata, agosto killapi chunka hukniyuq p’unchaypi ñawpaq angelta atiyniyoq rurasqankuta, Ezequielpas kimsa pachak isqun chunka watakuna hinam rikuchin, Jerusalén llaqta muyurisqa kasqan huk wata kuskanwan t’inkisqa; hinaspa kay profético k’anchay chayamusuqninmi riqsinchik pachak tawa chunka tawa waranqa akllasqakunapa unanchanta hoqarisqanta.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
27 julio killa 1299manta 1337kamaqa kimsa chunka pusaq watakunata rikuchin, Pachak pichqa chunka watakunap qallariyninpi (pichqa killakunapi) Apocalipsis isqun qillqapi, chunka versículopi nisqaman hina. Chay pachak pichqa chunka watakunaqa tawa pachak isqun chunka huk watakunawan chunka pichqa punchawkunawan versículo chunka pichqapi nisqawanmi tinkuchkan. Chhaynaqa, iskay pacha yupaykunap qallariyninkunaqa huk profecía siq’ita ruwaykuchkan, mayqenchus tukukapun Josiah Litchpa 1838 hinallataq 1840 watakunapi willasqan hunt’akuyninwan, hinaspataq Millerita kuyuriyniyoq lloqsiyninta kallpachasqanta señalan. Chay historiaqa Adventismopa qallariyninpi, domingo ley ñawpaqman hamuqpi, pachak tawa chunka tawa waranqa runakunapa huk unanchan hina hatariyninta señalan. Chhaynaqa, Ezequielpa tawa pachak isqun chunka watankuna, hinallataq Jerusalén llaqta muyuychasqa kasqan huk punto pichqa watankuna (1.5), 1299 watapi qallarisqa profecía siq’ipa tukukuyninta señalan.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Allinmi kananmanmi kachkanman karqa qhawarinapaq kay qillqasqamanta Testimonies, volumen cinco, hamuq qillqa manaraq chayamuchkaptin.