Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
Ezequielqa riqsichisqa kachkan “waqaq profeta” nisqawan, payqa pachak tawa chunka tawa waranqakunapa unanchaqninmi; paykunaqa qhelqanpa pusaq iskayniyuq t’aqapi waqashanku (llakikuspa hinaspa waqaspa) allpapi hinaspa iglesiapi ruwasqa millay abominacionkunamanta. Testimonies nisqamanta qhipa qillqapi citarqananchik pasajepi, Hermana Whiteqa kaynata qillqarqan: “Profeta kikinqa huk mana reqsisqa suyupi karqan, maypichus mana tukukuq hatun munaycha kuyay hinaspa sallqa sinchi millay chiqninakuy aswan kamachiq karqan. Runa tiraniamanta hinaspa mana allin ruwanakunamanta rikushqan hinaspa uyarishqanqa almanman sinchita nanachirqan, chayraykun p’unchay tuta ancha llakikuspa waqarqan.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Pachak tawa chunka tawa waranqakunaqa “Israelpa qarqusqankuna” kanku, mayqinkunaqchus ch’iqirichisqa karqaku, imaynachus Ezequielpa preso apasqa kasqanwan rikuchisqa. Ezequiel pusaqniyoq t’aqapi sellasqa kay ruwayqa kikillanmi Apocalipsis qanchisniyoqpi kasqanwan, iskaynin t’aqakunapas qhepaman p’unchaykunapi pasaq hina rikuchisqa kanku.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Kay sirwi Diospa kamachinkunata rurqankunapa sellakusqankuqa, Ezequielman musquypi rikuchisqa kasqanwan kikinmi.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Tronomanta Diosqa kamachin querubinkunata, chaykunataq kutichimuyta ruranku ruedakunata kamachispa. Ezequielqa chay rikuypi yachanankaraq karqa Diosqa llapanta munayninpi charirqanmi, tukuy imapas pantasqa hina rikuriptinpas. Hermana Whiteqa nin “hinallataq” nispa, Diospa tronomanta tiyayninpa churasqanta qallarichispa, querubinkunata kamachispa, paykunaqa kay pachapa ruwasqankunata kamachirqanku; hinaqtinmi payqa describin Juan-ta santuario ukhupi maypi Cristo purirqan qanchis iglesiakuna chawpipi. Ezequielwan Juanwanqa unanchakuykuna kanku chay sellaq tiempope kawsakukkunapaq, pachak tawa chunka tawa waranqankunapaq; chaymantaq inspiracionqa qillqan: “Kay pachanchispi ruwakunankupaq kaq rikch’ariykunaqa manaraqmi musquypipas yuyasqachu.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Chayqaqqa, Panichay White chay simikunata qillqarqan hinaqa, chay simikuna cheqaqmi karqan; ichaqa sellokuy p'unchawkunapi hinallataqmi hunt'asqa, allin hunt'ayninta tarinku. Ishkay chunka watakuna qhipapi utaq chay hina pisi aswan ñawpaqpi, yuyaymanchu hamunman karqan kay pachapi kunan pasashasqakuna, Islampa ch'usakuna hina llangk'aywan kuskan? Ch'usakuna, Apocalipsispa isqon kaq kapítulonpi Islampa unanchaqnin hina, uyarichin naturalezapi África del Nortepa ch'usakunapa ripuyninta. Chay t'inkiy ch'usakunapa Áfricamanta puriynin ñanqa tinkunmi geografíawan, maymanchus Islam qhispichisqa karqan chaywan. Islamqa Ismaelmanta mirasqanmi, Ismaelpa mamanqa Hagarmi karqan. Hagar sutinqa “phaway” utaq “ayqey” ninmi. Árabe simipi chay sutiqa aswanpuni Hajar (هاجر) nisqa qillqasqa kachkan, hinaspa tinkisqañam kikin saphiwan, mayqenchus Hijra-ta qunchis, chaymi Muhammadpa ripuynin/phawaynin. Islampa saphiyninkunaqa manam ch'usakunapa t'inkiyllawanchu tinkisqa kachkan, aswanpas chay saphiyninkunapi migraciónpa niyninpas kachkanmi. Pipaschu hayk’aqpas musqukuspa yuyarqanman karqan mana kamachisqa inmigraciónqa Islampa ch'usakninpa rikurimuynin kasqanta?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
¿Pipas runaqa musq’arqanichu llapa pacha komunista-kunaqa islam llaqta aswan achka t’aqa runakunawan huñunakusqankuta? Islampas, hinallataq llapa pachapi globalista dragón atiyninpas, Apocalipsis 9/11 nisqapi sapaqman ura manaña tukukuq t’uqumanta lluqsimunku; chay manaña tukukuq t’uquqa supaypa atiynin rikurimuyninta sut’inchan. Kunan p’unchay iskaynin huñunakusqa masikunaqa, cheqaq qelqasqa Qelqakuna nisqanman hina, Satanáspa makinkuna kanku.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Paykuna testimoniota tukuriptinku [tukuriykaptinku].’ Iskay testigoqkuna llakiy p’acha churakuspa willakusqanku tiempoqa 1798 watapi tukukapun. Llaqta mana reqsisqa kasqapi llamk’ayninku tukukuyman qayllaykaptinmi, paykunapaq maqanakuy rurasqa kanan karqa chay kallpawan, sutichasqa hina ‘ukhu mana tukuq t’uqumanta lluqsimuq animalwan’. Europapi achka nacionkunapi Iglesiapiwan Estadopiwankuna kamachiq atiykunaqa pachak watakunata Satanaspa kamachisqan karqanku, papadopa chawpiyninwan. Ichaqa kaypiqa rikuchisqa kachkan musuq rikuriy Satanaspa atiyninmanta.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Hermana White kaypi reqsichin socialismo hamusqanta Revolución Francesa pacha hinapi, chayllataq nispan Satanáspas papal kallpata kamachisqantapas. Papal kallpapas Apocalipsis chunka qanchisniyuqpi uku mana tukukuq t’uqumanta lloqsimm, hinaspa Apocalipsis chunka isqunniyuqpi Islamqa qosñim, uku mana tukukuq t’uqumanta lloqsisqa. Yuyayqa kachkanraqmi; ¿cheqaqtapuni inspiración ninayta munarqanchu: “Kay pachanchispi ruwakunankupaq kaq rikch’akuynakqa manaraqmi musquynillapipas qhawarisqachu”? ¿Pitaq musqarqan kunan Islamqa Europapi mast’arikuspa, kunanpas Américakunaman uraykamusqanta? ¿Qamchu musqarqanki langostakunaqa Naciones Unidas, Unión Europea, hinaspa Estados Unidospa partido demócrata nisqa globalistakunawan tukuy pachapi mast’arikunankuta?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
¿Pitaq musqhakurqan yachachiy wasikunata atipachisqa kananmanta, komunista islamico huñunakuqwan, kay p’unchawkunapi llaqtamasikuna impuesto qollqenwan pagasqa kaqwan, chay llaqtamasikuna mana hayk’aq munasqankutaq impuesto qollqenkuta llamk’achiyta, chay impuesto qollqeta quq suyuta thuñichinapaq?
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
¿Pitaq musqharkanman karqa Hatun Britaniaqa yanapananpaq, hinaspa sayachinanpaq, yuraq sipaskunata Islam rayku huñunakuspa qharikuna violasqankuta, suwasqankuta, wisq’asqankuta, wañuchisqankuta? Askha runakuna rikhuchinku sapa sistema komunista, runa p’unchaykunaq historiapi maypipas tarikusqa, llapallan hunt’asqa pantasqa kasqanta; ichaqa Britaniaq socialismonpa rurunqa hinallataq socialismopa huchachasqa kananpaqmi, imaynatachus chay sistemaq qullqiwan politikan yuyaykunaq pantasqankupas.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
¿Pitaq musqhoymanpas yuyarinman karqan kay pachapi qhatuqkunaqa saqisqa kanankuta venenokunata haykucheq, chunka qanchis hunu millón runakunamanta aswan achkha runakunata llapan hinantin wañuchiyman chayachinankupaq?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
¿Pitaq musqharaq runakuna hina George Soros, Bill Gates, Anthony Fauci pas mana ima consecuenciasniyoq saqesqa kanman karqa supaypa mana alli rurasqankuta hunt’aspa ruranankupaq?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Paní Whiteqa nisqanta rimarispa, rurakusqa escenakuna mana musquypi rikuchikunqachu nisqanqa, pachak tawar chunka tawa waranqa sellasqa kay pacha contextopi nisqa karqa. Payqa qatiparqan Cristoq Mateo iskay chunka tawa qillqapi willakusqanpi yuyaychakusqankunata, maypichus qillqarqan: “Kay yachachikuykunaqa ñuqanchikpaq allinmi. Iñiyñinchikta Diospi sayachinanchikmi, imaraykuchus ñawpaqninchikpiña kashan huk pacha runakunapa almanankuta pruebaman churana. Cristoqa Olivos Orqopi kaspa, iskay kutin hamuyninpaq ñawpaqman hamuq manchay juicioykunata yuyarichirqan.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Chayraqmi pay rimarisqan yachachikuykuna karqan Ezequielpa hinaspa Juanpa rikuchisqankuna, santuariopi yachakuspa entiendenankupaq Diosqa llapan imakunapaq munayniyuq kamachiq kasqanta. Kunan p’itirinakuypi hinaspa hatarikuypi, chay p’itirinakuy hinaspa hatarikuy historiapa ñawpaqman purisqanman hina aswan yapaykachaspa wiñanqa, Diospa willakuqkuna, mana Ezequielwan Juanllachu templopi sut’inchasqa hina, aswanpas Isaíaspas, historiataqa Señorta hatunchanankupaq hinalla purichinqaku, sichus entiendenku imakuna mana hayk’aqpas musqusqanchikchu kasqanpas Diospa kamachiynin ukhupi kashasqanta.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Chay huk ruedakuna, huk ruedakunawan tinkisqa kaqkunaqa, mana hayk’aqpas muskusqachu karqan chay ruwaykunatam hap’in, hinaspa paykunaqa chay sellakuy tiempopi pasaq ruwaykuna kanku, chay tiempoqa 9/11 p’unchawmanta qallarisqa. Yachachikuykunaqa yachanapaq kaqkunaqa sapallan yachakunku, chaykunataqa paykunaqa iñiyninwan Ancha Santísimo Lugarman haykuspanku, Cristota qhawaspanku, hinaspa Paypa k’anchaynin Alianza Arcopim lliphipispa rikurisqanta qhawaspanku. Chay hatun k’anchay Danielpa chunka kaq capitulonpi rikuchisqa hina qhawarisqa kaptin, k’anchaymanta allinta chaskiq aylluqa chay rikuy-musuq kaymanta ayqekuqkunamanta t’aqasqa kan.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ñoqalla Danielmi rikurqani chay rikuchisqata; ñoqawan kuska kaq runakunaqa manam rikurqakuchu chay rikuchisqata. Ichaqa paykunamanqa hatun chukchuy urmarqan, hinaqtinmi pakakuyta maskhaspa ayqekurqaku. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Ñawpaq qillqapi kaq pasajemantam aswan achka imakuna hurqukuyta atisunman; ichaqa kay qillqata tukuchkaspam huk ruedamanta rimarisun. Qhipa qillqapim qhawarirqanchik iskay chunka phisqa yupaypa simbologíanta, chaymanta ñawpaqtaq kimsa chunka yupaypi unayta yuyarirqanchik. Ezequielpa libronmanta k’anchayqa mana sapa simi yupaykunallachu; ichaqa allinmi ñawpaqta wakin chay yupay simbologíakunawan reqsisqa kayta, manaraq chinkasqa kasqamantam aswan sut’ita orqonapaq qallarispa.
Seventeen
Chunka qanchisniyuq
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Kimsa iskay pachak pichqa chunka watayuq profecíakuna qanchis chunka qanchisniyuq wata pacha reqsichinku, chay pacha qallarin Esmirna iglesiapa historianta tukuyninmanta. 313 watamanta 330 watakama, qanchis chunka qanchisniyuq watakuna tipifican uywaqa imaginta sayachiyta.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Iskay pachak pichqa chunka watakuna, 457 a.C. watapi qallarisqa, 207 a.C. watapi tukukurqan, Rafia maqanakuy qhepata chunka watamanta qhipaman, hinallataq Panium maqanakuymanta qanchis wata ñawpaqman. Rafiamanta Paniumkama chunka qanchisniyuq watam karqan, chaymi Daniel chunka hukniyuq kapítulopi, chunka hukniyuqmanta chunka pichqayuq versículokunapi nisqa hina, tawa chunka versículopa pakasqa historianta rikuchin.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolomeo IV Filopátor (hinallataq sutiwanpas Ptolomeo IV nisqa) karqan kamachiq, paymi Rafia maqanakuyta atirqan 217 a.C. watapi. Payqa Ptolemaico Egipto llaqtapa rey-nin (hinallataq faraónninpas) hina kamachirqan 221 a.C. watamanta 204 a.C. watakama; chayrayku chunka qanchis wata kamachirqan. Kamachiyta qallariqan Rafia maqanakuy manaraq kaptin, ichaqa Panium maqanakuy manaraq kaptin wañupurqan.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Raphia maqanakuy, Ucrania llaqtapi awqanata rikch’achispa, 2014 watapi qallarikurqan, Estados Unidos Ucrania llaqtapi huk color revolución nisqata paqarichiptin. Ptolemaios IV, uray rey, Vladimir Putin-ta rikch’achin; payqa 2000 watapi reynin kayta qallarin, 2001 watapi pachak tawa chunka tawa waranqa sellasqa kaypa qallariyninmanta huk wata ñawpaqta. Imaynatachus Ptolemaiosqa Ucrania awqamanta ñawpaqta reynin kayta qallarisqa, chayhinallataq Putinpas Ucrania awqa, Raphia maqanakuywan rikch’achisqa, 2014 watapi qallarikusqamanta ñawpaqta reynin kayta qallarin. Paniummanta ñawpaqta, Putin, Ptolemaioswan rikch’achisqa hina, hurqusqam karqan. Putinqa 2000 watapi reynin kayta qallarin; chayrayku 2001 watapi qallariq sellay pacha qallariyninwan tupachikun. Chunka qanchis simbólico wata, Ptolemaioswan rikch’achisqa hina, Putinpa reynin kay pachata reqsichin; hinaspataq chayta ruwan sellay pachapi.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trumpqa rikch’akusqa, iskay pachak pichqa chunka watakunapa tukukuyninwan, 457 a.C. watapi qallarisqanmanta, kikin pakasqa historiapi churakusqa kashan Putinwan kuska, chay historiataq chunka qanchisniyuq watayuqmi, Raphia maqanakuywan qallariq. Dragón (Putin) hinallataq falso profeta (Trump) nisqakuna chay pakasqa historiapi churakusqa kanku. Chay historiapitaq bestia, “llaqtaykipa suwa runakuna” nisqawan rikuchisqa, papal atiyninta unanchaspa, chunka qanchisniyuq watakunapa tukukuyninpi churakusqa kashan, Raphiamanta Paniumkama.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Wata 321qa rikch’arinmi Intis p’unchaw kamachita Estados Unidos llaqtapi, hinaspa 321qa tarikun chunka qanchisniyuq wata pachapi, Edicto de Milán nisqamanta 313 watapi qallarispa, imperiopa rakisqa kayninman 330 watakama.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Josíaspa hatun Pascua nishqa sutichasqa historiaraqmi judíokunapa chunka qanchisniyuq Jubileo muyuyta qallarin. Josíaspa Pascuanmanta, chayqa Antiguo Testamento ukhupi aswan hatun kawsarichiy kashan, octubre 22 kamaqa August 11, 1840 mantapacha octubre 22, 1844 kama Millerita historiata rikuchin, ichaqa aswan allinmi 9/11 mantapacha domingo kamachiy kama historiata rikuchin. Pachak tawa chunka tawa waranqa sellasqa runakunapa sellakuy pachaqa Josíasmanta octubre 22 kama chunka qanchisniyuq Jubileo muyuyninwanmi rikuchisqa kashan. Chunka qanchisqa sellakuy pachapa hatun ruraykunawan tinkisqa unancha kashan, hinallataq chunka qanchis yupayqa Ezequielpa ruedankuna tupanakuy chiqanmi.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Danielpa tawa chunka versikulonpa pakasqa historiampin, chay kikin capitulopi chunka versikulomanta pichqa chunka versikulokama rikuchisqan hina, dragón nisqaqa “17” yupaywanmi tinkichisqa kachkan Ptolomeopa kamachikuyninrayku. Chunka hukniyuq versikulopi Raphiapa maqanankama pichqa chunka versikulopi Raphiapa maqanankama historiayaqa “17” watakunañam. Chay historiayaqa Donald Trump-ta chay chunka qanchisniyuq watakunapa chawpinpi churaykun, iskay maqanakunawan rikuchisqa kaqkunapi. Bestiapa imágennin, Trump-pa Estados Unidospi ruwasqa hinaspa sayachisqa kaqqa, “17” watakunawanmi rikuchisqa kachkan 313 watamanta 330 watakama. Capítulo hukpa versículo hukpi, Ezequielqa kinsa chunka watapiñam kachkan “17” Jubileo muyuypa. ¿Hayk’aqpas musqharkankichu chunka qanchis yupayqa uj lanton hina kasqanta, Ezequielpa Qhapaq Santísimo Cheqapi rikusqan?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezequielqa sellokasqap pachapi kaqkunapa unanchaqninmi, paykunaqa iñiyniyoq kaspa Aswan Santo Cheqman yaykusqaku. Paykunam Pedropa sacerdotenkuna kan.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Qankunapas kankunaqa, kawsayniyuq rumikuna hina, huk yuyaychasqa wasi espiritualman sayachisqa kankichik, ch’uya sacerdocioman, Jesucristo rayku Diospaq allinchasqa espiritual sacrificiokunata haywanaykichikpaq. 1 Pedro 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.
Paykunaman kachkan Diospa ñawpaq rimanakuynin llaqtanman willakuyta qhawaykunankupaq; chay llaqtataq chay pachapi saqisqa hina pasasqa kachkan, ñawpaqmanta willasqa kaptinpas, Diospa ñawpaq rimanakuynin llaqtanqa manam rikunqachu, manataqmi uyarinqachu.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Hinaspanmi ñawirqawan, Runa Churi, kay qillqasqa rollota mikuykuchiy wiksaikita, hunt’achiy sonqoykita kay qosqaywan, nispa. Chaymantataq mikurqani; simiypitaq misk’i hina kasharqa misk’inqanrayku. Hinaspanmi ñawirqawan, Runa Churi, riy, Israelpa wasinman rispa, paykunaman rimay simiykunawan. Mana mana reqsisqa simiyoq runakunamanchu, nitaj sasa rimayniyoq runakunamanchu kachkasqa kanki, aswanqa Israelpa wasinmanmi. Manan achka mana reqsisqa simiyoq, sasa rimayniyoq runakunamanchu, paykunapa siminkuta mana entiendesqayki runakunamanqa. Cheqaqtapunin, paykunaman kachamusqaykiman chayqa, uyariwaqkikumanmi karqa. Ichaqa Israelpa wasinqa manan uyarisunkichu; paykunaqa manan uyariwayta munankuchu: llapa Israelpa wasinmi uya sinch’i, sonqonpas rumiyasqa. Qhawariy, ñoqaqa uyaykita sinch’iyachirqani paykunapa uyankunapa contranpi, urquykitapas sinch’iyachirqani paykunapa urqunkunaq contranpi. K’acha rumimanta aswan sinch’i adamante hina urquykita rurani: ama manchakuychu paykunamanta, amataq mancharisqa kaychu paykunapa qhawariyninkumanta, hatariq wasikuna kasqankurayku. Ezequiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezequielqa kamachisqa kashan ñawpaq pacto llaqtaman willakuyta willananpaq, Millerita historiapi protestantekunawan rikuchisqa hinata, hinallataq qhipa p’unchaykunapi Laodicea nisqa Qanchis p’unchay Adventista iglesiata. Sichus pay mana munanchu chay willakuyta willayta, mana yuyarichisqa saqisqa runakunapa yawarninqa paypa hawanpi kanqa.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Runaq churi, qan Israelpa wasinman qhawana kananpaqmi churayki; chayrayku simiymanta rimakusqayta uyariy, hinaspa noqamanta paykunata willay, ama chayman urmaychikchu nispa. Sichus ñoqa saqra runata nisaq: “Cheqaqtapunin wañunki”; qamtaq mana willanki, mana rimankichu chay saqra runata saqra ñanninta saqenampaq, kawsayninta qespichinaykipaq; chay saqra runaqa huchanpi wañunqa; ichaqa yawarninta makiykimantam mañasaq. Ichaqa sichus qam saqra runata willanki, paytaq mana kutirinqachu saqra kayninmanta, nitaq saqra ñanninmanta, huchanpim wañunqa; qamqa ichaqa almaykita qespichinkim. Yapamanta, maypachachus allin runa allin kayninmanta kutiripun, hinaspa huchata ruwan, ñoqataq paypa ñawpaqenman urmanapaq rumi churani, payqa wañunqa: mana willasqaykiraykum huchanpi wañunqa, ruwasqan allin kayninkunataq manam yuyarisqachu kanqa; ichaqa yawarninta makiykimantam mañasaq. Chaywanpas, sichus qam allin runata willanki ama huchallinanpaq, paytaq mana huchallinchu, cheqaqtapunin kawsanqa, willasqa kasqanrayku; qamtaq almaykitapas qespichinkim. Ezequiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Ezequielpa ñawpaq “chunka hukniyuq” kapítulokunapi, payman rikuchisqa kachkan Jerusalén llaqtapa thuñichisqa kaynin, Chebar mayu patapi, pampapi, hinaspa Jerusalénpi rikuchisqa musqhoykunawan yachasqa hina. Payqa kamachisqa kachkan Jerusalénpa hawanpi hamuq taripayninmanta huk willakuy waqaychanata willakunampaq. Jerusalénpa hawanpi hamuq taripayninmanta chay waqaychay willakuyqa, ñawpaqta Laodicea sutiyuq Qanchis Punchaw Adventista iglesiaman qusqa waqaychaymi. Chay waqaychayqa reqsichin Jerusalénpi Diospa llaqtanpa taripasqa hinaspa qichusqa kayninta, pikunakachus mana Diospa sellonta charinku chaykunata. Ezequielwan unanchasqa chay waqaychayqa, utqaylla hamuq Domingo kamachikuymanta waqaychaymi.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Chay ñawpaq chunka hukniyuq kapítulokunapi, maypichus kay cheqaqkuna rikuchisqa kanku, Ezequielqa upalla rikhurqan, hinaspataq Dios paypa siminta sut’ita kicharisqanpiqa rimarinlla; kayqa Jerusalén llaqtapa tukusqan kama hinallataq qhiparqan, chaymantataq yapamanta rimariyta atirqan.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Chaymantaqa Espíritu yaykurqan ñuqaman, sayarichiwaraqmi chakiykunapi, rimapayawaraqmi, nispa nirqan: Riy, wasiyki ukhullapi wisq’akuy. Ichaqa qan, runapa churin, qhawariy, paykunaqa watanakunata churapusunki, chaywan watarusunkiman, manañataq paykunapuram lluqsinkiñachu. Qalluykitaqmi k’akichisaq simiyki patanman, upayayasqataqmi kanki, manataqmi paykunapaq anyaqninchu kanki, imaraykuchus paykunaqa hatariq ayllu kanku. Ichaqa rimapayasqaykipi simiykita kicharisaq, hinaspan paykunata ninki: Kayhinan Señor Dios nin: uyariq qa uyariychun; mana kasukuqtaq mana kasukuchun; imaraykuchus paykunaqa hatariq ayllu kanku. Ezequiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Jerusalén urmaykiptin, Ezequielqa hukmanta yapam rimayta atirqan.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Hinaspan ñoqayku prësu kasqayku chunka iskayniyuq watachapi, chunka kaq killapi, killapa pichqa kaq p’unchayninpi, Jerusalénmanta ayqeq huk runa ñoqaman hamuspa nirqan: “Llaqtam maqasqa kachkan,” nispa. Chaymanta Señorpa makinmi tuta chayaykuyllapim ñoqapi kasharqan, manaraq chay ayqeq runa chayamuchkaptin; simiypas kichasqa karqan paqarinpi ñoqaman hamunankama; hinaspan simiymi kichasqa karqan, manataqmi upallañachu karqani. Ezequiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Jerusalén llaqtapa urmanqanmi qhipa p’unchaykunapi Laodicea sutiyuq Qanchis P’unchay Adventista iglesiapa urmanqanta rikuchin. Chay urmayqa pasan, isk’unniyuq capítulo Jerusalénpi sellasqa kaqkunaqa chaymanta hoqarisqa kanku iglesiata atipaq hina. Jerusalén ukhupi Laodicea runakunaqa hurqusqam kanku, huk pachak tawa chunka tawa waranqa runakunaqa hoqarisqam kanku hatun k’anchaypa qhapaq suyu sayarichisqa kaptin. Chay k’anchaypa qhapaq suyutaqa chakata patapi gracia qhapaq suyupa sayarichisqanmi ñawpaqchaspa rikuchirqan. Chakata patapi gracia qhapaq suyuqa Domingo kamachiypi k’anchaypa qhapaq suyuwan tupachkan, chay iskay qhapaq suyukunataq Ezequiel qillqapi tarikusqa profétic historiapa siq’inman churakusqa kanku. Ñawpaq chunka hukniyuq capítulokunaqa, Ezequielta santuario nisqapa contexto ukhupi churaptin, Diospa iglesianpa pichayninmanta rimanku, maypim llaqtanqa iglesia militante kasqanmantam, trigo hina allin runakunawan zizaña hina mana allin runakunawan huñusqa kasqanmantam, iglesia triunfante kasqanman tikrakuq, chayqa Pentecostés nisqapa trigomanta haywarisqa ofrendaq ruwasqanmantam.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Qan Israelpa millay mana allin kamachiq prinsipi, p’unchayniyki chayamunña, huchaq tukukuynin chaypi, kayhinatan nin Señor Dios: Umaykipi watakunata hurquy, coronatapas urmachiy; kayqa manañam ñawpaq hinaqa kanqachu: uraypi kaqta hatarichiy, hanaqpi kaqtataq urayachiy. Ñoqaqa tikrayta, tikrayta, tikraytaraqmi rurasaq; manañataqmi kanqachu, pay hamunankama, pipa derechon kasqanman hina; paymanmi qosqayki. Ezequiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedequíasqa Judá suyupa qhipa reynin karqan, hinaspan payqa versículokunapi “Israelpa mana allin príncipe, p’unchaynin chayamunña” nisqaqa paymi. Nabucodonosorqa Jerusalenta hap’iytaña qayllacharqan, hinaspan Sedequiaspa coronanqa Babiloniawan qichusqa kanan karqan; chay Babiloniaqa Medo-persiakunawan urmachisqa kanan karqan, paykunataq Griegokunawan urmachisqa kanan karqan, Griegokunataq Romaq urmachisqa kanan karqan. Kimsa kaq urmachiyqa Romapi chayan, chaymi historiapi Rey “piqpataq derecho kasqanman hina” graciapa reinonpa coronanta chaskinqa, chay reino cruzpi sayarichisqa kaptin.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“‘Millay mana manchachiq qhapaq kamachiqpaq’ hamurqan tukupay yupaychay p’unchaw. ‘Umalliq llaqt’achiyta hurquy,’ nispa Señor kamachirqan, ‘hinallataq coronata qichuy.’ Manaraq Cristo kikin hamuspa qhapaq suyuyninta sayarichinankamaqa, Judáqa huk kutimanta reyta hap’inanpaq manam saqisqachu kanqa. ‘Tikraykusqay, tikraykusqay, tikraykusqaymi chayta,’ nispa karqan Diospa kamachisqan Davidpa wasinpa tiyananmanta; ‘hinaspa manaña kanqachu, paypa derecho-nin kaq hamunankama; hinaspa paymanmi qusqay,’ Ezekiel 21:25–27.” Profetas y Reyes, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Qhipa paraq tamya pacha, kawsaqkunapa taripayqa 9/11 p’unchawpi qallarisqanmantapacha, Cristoqa k’anchay kamachiyninta sayarichin.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
«Tawa chusku angelkuna cacharipunkuqa, Cristom kikinpa qhapaq suyunta sayachinqa.» Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Huk preparasqapa pacha 9/11-pi qallarin, hinaspa domingo p’unchay kamachiy chayamuptin, chay k’anchayniyuq santu orqo llapan urqukuna hawanman hoqchasqa kachkan.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Amozpa churin Isaiaspa Judámanta Jerusalénmantawan rikusqan simi. Qhepa p’unchaykunapiqa Señorpa wasin orqonqa orqokunapa patanpi sayachisqa kanqa, hirkakunamanta aswan hanaqman oqarisqa kanqa; llapa nacionkunataq chaymanmi phawaykamuq hina hamunqaku. Achka llaqtakuna rinqaku, nispataq: Hamuychik, Señorpa orqonman wichariysun, Jacobpa Diosninpa wasinman; paymi ñanninkunamanta yachachiwanchik, ñoqanchiktaq ñanninkunapi purisunchik: Sionmantaq ley lloqsinqa, Jerusalénmantataq Señorpa simin. Isaias 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
9/11 p’unchaw wayrakuna kacharirqanku, chaymantaq hark’asqa karqanku; chayhinataq qallariyta señalarqan Daniel iskaypi kaq qhapaq suyuta sayachiyta, chaymi rikuchisqa kachkan urqumanta mana runapa makiwan kuchusqa rumihina, tukuy kay pachata hunt’achiq.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Kay qhawayqa 1847 watapi qosqa karqan, chay p’unchaykunaqa ancha pisilla Adventista wawqekuna samana p’unchayta waqaychaspa kasharqanku, chaykunamantaq pisilla yuyarqanku kayta waqaychayqa Diospa llaqtanwan mana iñiqkunawan t’aqanakunapaq ancha hatun importanciayuq kasqanta. Kunanqa chay qhawaypa hunt’akusqanqa qallarisqanmi rikuyta. ‘Chay sasachakuy tiempopa qallariynin,’ kaypi rimarisqa, manan chay tiempomanta rimanchu maypachachus plagas qallarinman hich’aykuyta, aswanpas huk pisi tiempomanta plagas manaraq hich’aykushaqtin, Cristo santuario ukhupi kashaqtin. Chay tiempopi, salvación ruwana tukukuypaq wichq’akuspa kashaqtin, sasachakuyqa hallp’aman hamushallanqa, nacionkunaqa phiñakushanqaku, ichaqa hark’asqa kaspa mana saqenqachu kimsa kaq angelpa ruwanasninta hark’ayta. Chay tiempopin ‘qhipa para,’ utaq Señorpa qayllanmanta samaykachiy, hamunqa, kimsa kaq angelpa sinchi qapariyninta atiyniyuqyachinampaq, hinallataq ch’uya runakunata wakichinampaq sayanankupaq chay pacha maypachachus qanchis qhipa plagas hich’aykusqa kanqa.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Cristoqa wiñay Reino-ninta hatarichin qhepa para tiempo-pi, hinaspa Reino-ninqa churasqa gracia Reino-tapas hap’in, chayqa cruzpi sayachisqa karqa, hinallataq gloria Reino-nintapas Domingo ley tiempo-pi. Sedequíasmanta Babiloniaman (ñawpaq reino), Medo-Persiaman (iskay ñiqin reino), Grecia-man (kimsa ñiqin reino), hinaspa mana yupaychasqa Roma-man (tawa ñiqin reino) riqsichin gracia Reino-man pusak históriata. Chay historiaqa reqsichin huk kaq parallel histórico secuencia-ta, Roma Papal-manta (espiritual Babilonia, pichqa ñiqin reino), Estados Unidos-man (espiritual Medo-Persia, soqta ñiqin reino), Naciones Unidas-man (espiritual Grecia, qanchis ñiqin reino), hinaspa dragónpa, bestiapa, llulla profetapa kimsa hukllachasqa tinkusqanman, chaykunataq kuskanmanta kunan pacha Roma-ta ruwanku (espiritual Roma, pusaq ñiqin reino, qanchisninqamanta kaq).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Kay qhapaq suyupa atipaynin, Daniel iskaypi nisqaqa, huk rumiwan rikuchisqa kashan, hinallataq Diospa cheqaq kasuk runankunaqa templopi rumikuna kanku.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Qankunapas kankunapas, kawsayniyuq rumikuna hina, hatarichisqa kankichik huk espiritu wasiman, ch’uya sacerdotekuna kayman, espiritu sacrificiokunata haywanaykichikpaq, Jesucristo rayku Diospaq allinchasqa kananpaq. 1 Pedro 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Chay wiñaypaq qhapaq suyuqa kay pachapi llaqtakunap qhapaq suyunkunata atipan, hinallataq llapa kay pachata hunt’an. Ezequiel qhelqapi tawa chunka kaq t’aqamanta qhelqan tukukuyninkama, chay kikin qhapaq suyuqa huk templohina rikuchisqa kachkan, mayqen templomanta kawsay unu lluqsimuspa llapa kay pachata hunt’an.
We will continue these things in the next article.
Qatiq qillqapi kaykunataqa qatiqnin qillqapi rikhurichisunchik.