In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Testimonies nisqa qillqap tawa pichqa volumenmanta qhawarisqayku pasajepi, mayqintaq ñawpaq artikulukunapiña yuyaychasqayku; chaypi willawasqanchikmi temploq rikuyñinta, mayqinta Ezequielman, Isaíasman, Juanmanpas qosqa karqan:
“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 yachachikuqkunaqa noqanchikpa allinniykupaqmi kanku. Diospi iñiyninchikta sayachinanchikmi tiyan, imaraykuchus ñawpaqninchikpim kachkan huk tiempo runakunapa almankunata pruebananpaq. Cristoqa Olivos Orqopi kaspa, iskay kutin hamuyninman ñawpaqtaq hamuq manchakuy juicioykunata yuyarichirqan: ‘Guerrakunamanta, guerrakunapa willakuyninkunamantawan uyarinkichikmi.’ ‘Nacionqa nacionpa contranmi hatarinqa, reinowan reinopa contranwan; muchuymi kanqa, unquy pestiwan, pachakuywan ima, imaymana cheqeskunapi. Tukuy kaykunaqa ñak’ariypa qallariyninllanmi kanku.’ Kay profeciakunaqa Jerusalenpa thuñisqanpi wakinmanta hunt’akurqan chaypas, aswan chiqanpi qhipa p’unchaykunamanmi rikch’akunku.”
The Ninth of Av
Av qanchis isqun punchawը
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, nisqaqa hebreo simipi “Av killay chunka p’unchay” nisqaqa, judío runakunapa p’unchayninmi, maypim yuyarichinku ñawpaq Templota Babilonia runakuna 586 a.C. watapi thunisqankuta, hinallataq iskay kaq Templota Tito 70 watapi thunisqanta. Iskay thuniykunaqa kikin calendario p’unchayllapim karqan—hebreo Av killapi 9 kaq p’unchaypi (ashwanraq julio icha agosto killakunapim gregoriano calendariopi urmayta atin). Hermana White Jerusalén llaqtapa thunisqanta tukuypaq p’unchaykunapi “tiempo que probará las almas de los hombres” nisqawan tupachispanqa, iskay thuniykunatam reqsichin, iskaynintaq utqaylla hamuq domingo p’unchay kamachikuyta rikuchin.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Daniel qanchis chunka hukniyuqpi chunka suqta versículonqa chay domingo p’unchay kamachiyta rikuchin, hinaspataq chunka tawa chunka hukniyuq versículowan tupachakun. Ezequiel libropi Jerusalén llaqtapa chinkachisqa kasqanqa domingo p’unchay kamachipi yachaq virgenkunapa, mana yachaq virgenkunapa ima t’aqasqa kayninta rikuchinapaq apasqa kashan. Ezequielqa Babiloniapi preso hina kaptinmi, musphaymanta Jerusalénman apasqa karqa, chaylla t’aqanakuyta qhawanampaq, pusaqmanta chunka hukniyuq capítulo-kamak.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Soqtaraqmi karqan suqta watachaw, suqta killachaw, killapa pichqa punchawninchaw, wasiychaw tiyashaqtiy, Judá ayllumanta kurakkuna ñawpaqniypi tiyashaqtinku, chaypi Señor Diospa makinqa hawaman urmaykurqan. Hinaspa qhawarirqani, qhawariy, ninapa rikchaynin hina huk rikch’ay karqan: sikinmanta urayman nina; sikinmanta hanayman ichaqa k’anchariy rikch’ay, ámbar llimp’i hina. Hinaspa makipa rikchayninta mast’arimurqan, hinaspa chukchaymanta huk t’ikaruta hap’iwarqan; espiritutaq allpamanta hanaq pachakama chawpinpi oqarispa, Diospa rikch’ayninkunapi Jerusalénman apawarqan, ukhu punkupa punkunman, norte lawman qhawariqman; maypichus envidiata hatarichiq ídolopa tiyanan karqan, chay envidiata hatarichiqpa. Ezequiel 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Pusaq t’aqakuna, pusaqmanta chunka hukniyuqkama, t’aqanakuyta willakunku; hinaspa Panikuy White, Ezequiel isqunpi rimarispa, mana chaylla sut’inchanchu chay sellasqa kasqanta Apocalipsis qanchis kaq capítulo nisqawan kaqllata, aswanpas Jerusalén llaqtaqa qhipa p’unchaykunapi Laodicea nisqa Qanchis P’unchay Adventista iglesiata rikch’achisqanta sut’inchan.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Paykuna mana llakikunku chu kikinkupa espiritupi uraykachasqa kasqankumanta, nitaq wakinkunapa huchankumanta waqanku chu, chaykunaqa Diospa sellonmanta mana chaskinqaku chu. Señorqa cachan mensajeronkunaqta, wañuchina armakuna makinkupi apaq runakunata: ‘Qepanta llaqta ukhunta puriychis, hinaspa maqaychis: ama ñawikichis perdonachunchu, amataq kuyapayankichischu: tukuyta wañuchiychis machukunatawan waynakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan: ichaqa ama qayllaykuychischu mayqen runamanpas señalta apaqman; Santuarioymantataq qallariychis. Hinaqtinmi qallarikurqanku wasipa ñawpaqninpi kaq machu runakunamanta.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Kaypi rikunchik iglesiata—Señorpa santuarionninta—Diospa piñakuyninpa maqanakuyta ñawpaqta chaskiqta. Ñawpaq machukunakuna, pikunamanmi Dios hatun k’anchayta qosqa karqa, runakunapa espíritu kaq allin kayninkunata waqaychaqkuna hina sayasqanku karqa, paykuna confiakuyta qispichirqanku. Paykuna chay sayayninta hap’irqanku: mana milagrokunata suyananchikchu, nitaq Diospa atiyninpa sut’i rikurimuyninta ñawpaq p’unchaykunapi hina mask’ananchikchu. Tiemposqa hukman tukusqaña. Kay simikunaqa mana iñiyninkuta kallpachanti, hinaspan ninku: Señorqa manan allinta ruwanqachu, nitaq mana allintapas ruwanqachu. Payqa ancha kuyapayakuqmi, chayrayku manan llaqtanta taripanawan watukuq hamunqachu. Chay hinaqa, ‘Thak kaywan seguridadwan’ nisqa qapariyqa chay runakunamanta lloqsin, pikunachus mana hayk’aqpas trompeta hina vozninkuta oqarispa Diospa llaqtanta huchankunata rikuchinqaku, nitaq Jacobpa wasinta huchankunata willanqakuchu. Kay upa allqukuna, mana kaniyta munaqkuna, paykunan piñachisqa Diospa chanin kutichikuyninta ñawpaqta muchunku. Qharikuna, sipaskuna, huch’uy wawakunapas llapa kuska wañunku.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Chay hina millay ruwaykuna rayku, mayqenkunatachus sapaq sonqoyoq qespichisqakuna llakikuspanku waqaspanku, chaykunaqa tukuy imapaqlla pisi yuyayniyoq runapa ñawinwan rikuy atisqa karqan; ichaqa aswan manchay hucha, chaymi limpio, santo Diospa envidiananta hatarichiq, mana sut’ichasqa karqan. Hatun sonqokuna maskhaqmi yachan llapa pakasqa huchata, mana allin ruwaypi puriqkunap rurasqankuta. Kay runakunaqa umallikuyninkupi allinta takyasqa hina kasqankuta yuyayta qallarin, paypa unay-paciencia rayku “Señorqa manan rikunchu,” nispa, hinaspataq kay pachata saqisqa hina pay kachkanman hina ruwayta qallarin. Ichaqa payqa hipocresíankuta tariparunqa, wakinkunapa ñawpaqenpitaq kicharinqa chay huchakunata maytapas allinta pakayta munasqankuta.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Mana rankupaq aswan kananpas, mana dignidadpas, mana kay pachapi yachaypas, mana sagrado oficiopi mayqin puestopas, runakunataqa manam waqaychanqachu principiota haywakunankumanta, kikin llullakuq sonqonkuman saqisqa kaptin. Mayqinkunachus allinpaq, chaninpaq qhawasqa karqanku, paykunaqa apostasiapi umalliqkuna kasqankuta rikuchinku, hinallataq mana imatapas qhawarispalla kaypi, Diospa khuyapayakuyninkunata mana allinpi llamk’achiypi ejemplo kanku. Chay mana allin puriyninkutaqa Payqa manam aswanta muchkanqachu, hinaspan phiñakuyninpi paykunawan manam khuyapayakuspa ruwanchu.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
Ayllallawanmi Señorqa qayllakusqanmanta qechun kaypaqmi achka k’anchaywan bendecisqa kasqaku, hinaspa rimayninpa atiyninta wakinkunaman servichispa mallikuspanku. Ñawpaqpiqa paypa cheqaq serviqninkuna karqaku, paypa qayllakusqanwan pusayninwanpas allinchasqa; ichaqa paymanta karunchakuspanku, wakinkunatapas pantayman pusarqaku, chayrayku divina mana kusikusqan uraman apasqa kanku. Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Lliw libru entero de Ezequiel está situáu dientro del contestu de la destrucción de Xerusalén. Nel testimoniu de Ezequiel, el sitiu de Nabucodonosor que duró un añu y mediu ye señaláu específicamente, pero la “aplicación más directa” de l’advertencia de Xesús en Mateo ventiicuatro ta nos postreros díes. En Ezequiel, esa llinia de verdá s’atopa nel capítulu ventiicuatro.
January 15, 588 BC
15 ñiqin enero killapi, 588 a.C.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Yapamanta, isqon watapi, chunka killapi, killapa chunkan p’unchayninpi, Señorpa rimaynin hamuwarqan ñoqaman, nispa: Runa churiy, qillqay kay p’unchaypa sutinta, arí, kay kikin p’unchaypa sutinta: Babiloniapa qhapaqninmi Jerusalénpa contranpi sayarikun kay kikin p’unchaypi. Ezequiel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Kay p’unchaypi, huk bibliaq huk testigonkunaq churasqanman hina takyachisqa kasqanmanpas, chunka pusaq killa muyuriyniyuq huk muyuy qallarikurqan. Chay p’unchaypi Ezequielman hamuq Señorpa siminqa yawar llaqtamanta rikch’achisqa rimaymi karqan, phutuchisqa mankawan rikuchisqa, qhipaman hatun ninawan qatipasqa. Chay rikch’achisqa rimayqa sut’itaqmi Jerusalénpa juzgamientonta rikuchin, chay hinaqa kikin capítulo ukupi Ezequielpa warmin huk usqhay llakiywan wañuspa pampachisqa kasqanpas qatipakun, chayqa señalm kasqanrayku, qhepanpi santuarioyta tukuchiq muyuy qallarisqanta.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Chaymi Señorpa simin hamuwarqan ñoqaman, nispa: Runa churiy, qhawariy, huk k’iraywanmi qechuyki ñawiykikunapa munasqanta; ichaqa ama waqaychu, ama llakiywan waqaychu, nitaj ama waqaynikikuna urmaychunchu. Ama qaparichu; wañusqapaq ama llakikuyta ruraychu; umaykipa watanakuyta churakuy, chakikikunaman usut’akikunata churakuy, simiykita ama pakaychu, runakunapa t’antanta ama mikuychu. Chay hinaqa tutapayllam runakunaman rimarqani; ch’isinyaptintaq warmiy wañupurqan; paqarinnintaq rurarqani imaynachus kamachisqa karqani hina. Ezequiel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Chayqaqmi Ezequielpa muyuriq runakuna tapukurqanku imatachus niyta munan chay yuyaychasqa rimayqa, hinaspa warminpa wañuyninpas.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Hinaspataqmi nirqanku: ¿Manachu niwanki imataq kaykuna noqaykupaq kasqanta, chayhinata ruwasqaykirayku? Chaymi paykunata kutichirqani: Señorpa simin hamuwarqan nispa: Israelpa wasinman rimay: Kayhinata nin Señor Dios: Qhawariychik, ñoqaqa ñan qhellichasaj santuarioyta, qankunapa kallpankupa sumaq kayninta, ñawiykikunapa munasqanta, alma-ykikuna kuyakusqanta; saqesqaykichik churiykichikpas ususiykichikpas espadawan urmasqa kanqaku. Ezequiel 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Ezequielpa warminpas, hinallata yupay wasi santuario pas, iskayninmi kay qillqasqapi “ñawiykikunapa munasqan” nisqawan reqsichisqa kanku. Bibliamanta historiadorkuna reqsichinku sitiasqaqa chunka pusaqniyuq killakuna unaymi karqa, ichaqa Cestiuspa Tituspa sitiasqankuna tawa watakuna unaymi karqa wata 66-manta wata 70-kama. Cestiuspa ñawpaq sitiasqanmantapacha chinkachisqa kanankama allin yupaywanqa kimsa wata chawpinwanmi kachkan, ichaqa “yupayta hunt’aspa ruwaq” nisqata churaptinchik — kaymi Bibliapi aswan sapa kuti apasqa kaq — chayqa tawa watam. Yachaspa iskaynin yupaykunapas allin kasqanta, rikuyta atinichik Cestiusmanta Tituskama kimsa wata chawpinwanta, hinallataq tawa watatapas.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Ñuqanchikqa iskay testigotam charinchik domingo kamachikuymanta, Jerusalénpa iskay kutin chinkachisqanpi; hinaspataq iskaynin historiakunapa sutinchasqankunaqa chay utqay hamuq domingo kamachikuymanmi churakunan—maypichus Laodiceaqa Señorpa siminmanta wijch’usqa kachkan. Nabucodonosorpa muyuyta qallarisqanqa Ezequielpa warmin wañusqanwanmi señalasqa kachkan. Pay wañusqanpiqa, Ezequielqa ama sut’ita llakikuyta rikuchinanchu nisqami kamachisqa karqa, imaraykuchus payqa judíokuna prisionman apasqa kayninkupaq señalm karqa.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
66 watamanta 70 watakama tawa chunka iskayniyuq watakunapa qallariyninqa “ch’usaqyachiq millay mana allin ruwaypa” señalanwan reqsichisqa kachkan, chaymi Jerusalén llaqtapi cristianokunapaq ayqekunanpaq señal karqa.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Chayraykunaqa rikunkichikña chunllaqmi chinkachiq millay ruwayta, profeta Daniel nisqan rimarisqanta, chaytaq santo cheqpi sayasqanta, (piñataq ñawinchkan, hamut’aspa yuyarichun:) chaymantaqa Judeapi kaqkuna urqukunaman ayqechunku. Mateo 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Ishkay hatun yaykuykuna sut’inchayta hukninwan huknin tinkuchkan, iskaynin yaykuykunapas yaykuy qallariypi huk “señal” nisqata hap’inku. Ezequiel warmiynin wañusqan ima niyta munasqanta, chaymanta paypa mana llakikuyta sut’inchaspa, sut’incharqan hinaspa qillqarqan:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Chaynaqa Ezequielqa qankunapaq huk señalmi kachkan: llapan imatachus pay ruwasqanman hina, qankunapas ruwankichik; kay hamuptinmi yachankichik noqa Dios Señor kasqayta. Ezequiel 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Ezequielpa warmin wañusqanpa señalenqa karqan utqayllam hamunan Jerusalén llaqtapa chinkachisqa kasqanwan, templopaq chinkachisqa kasqanwan, chaymanta Babiloniaman apasqa cautiveriowanpas reqsinakuy. Daniel nisqanpi “chinkachiq millay ruwaypa” señalninqa karqan chay chinkachiyta ayqekunanpaq huk amonestación; ichaqa iskaynin muyuykuna qallariyninpi señalniyoqmi kanku.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Kananqa huk domingo kamachiy chayamunanman ñawpaqta huk profétiko muyurichiy kanqa, hinaspa Ezequielpa warminpa wañuyninmi chay Laodicea sutiyuq qanchis punchaw sábado qatiq Adventista iglesiata hunt’asqa pasarisqaña kasqanta unanchan; ichaqa, Ezequielqa pachak tawa chunka tawayuq waranqa runakunapa unanchanmi, hinaspa muyurichiy qallariyninpi hoqarisqa estandartepa unanchanmi. Ezequielqa Babiloniapa muyurichisqa kaynin qallariyninpi pachak tawa chunka tawayuq waranqa runakunapa estandartinmi, hinaspa qallariyninpi ch’inyaypaq millay ruwaypa señalenqa Romaq “señalnin”mi. Huk señalqa ukhupi yuyachiyta rimarin, hukñataq hawa lawmanta yuyachiyta. Cheqaqtapuni watayuq 66 watapi cristianokunapaq huk yuyachiy karqa, ichaqa yuyachiy señalqa Roma karqa. Babiloniapa tukukuyninpi señalqa Ezequielpa warminmi karqa. Romaqa chay animalpa sellonta chaskiq clase runakunami, Ezequieltaq Diospa sellonta chaskiqkunapa señalninmi.
Two Ending Periods
Iskay Tukuy Pacha-kuna
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Ñawpaq muyuyqa chunka pusaq killa unayta qhiparikurqan, iskay kaq muyuytaq tawa wata unayta qhiparikurqan. Iskay muyuykunaqa “aswan chiqampi” hunt’akuyninkuta qhipa p’unchaykunapi tariykunku, hinaspataq iskayninku chiqallata t’inkisqa kanku kimsa pachak isqun chunka hukniyuq wata hinallataq chunka pichqa p’unchaymanta willakuywan, Apocalipsis isqun capítulo chunka pichqa versículopi tarikusqanman.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Apocalipsis isqun pusaqniyuq t’aqapi, chunka versículopi nisqa pichqa killakuna qallariyninqa huk willakuywanmi kasqa, chaymi kimsa chunka pusaqniyuq watakuna pacha rikuchin, chay pacha tukukuyninqa tawa watayuq muyuychasqa maqanakuywanmi karqa; chayqa kimsa chunka pusaqniyuq yupaywanmi tupachisqa karqa, hinaspataq Islampa hatarimuynintam reqsichirqan. Chay tawa watayuq muyuychasqa maqanakuyqa tinkuchakuyninta tarin chay willakuypi, mayqenqa qallarisqa pichqa killakuna nisqaqa pachak pichqa chunka watakuna tukukuqtin, hinaspataq kimsa pachak isqun chunka hukniyuq watakuna chunka pichqayuq p’unchawkunawan qallariqtin. Chayqa qallarisqa julio killapa 27 p’unchawninpi, 1449 watapi; tawa wata qipamantataq Islamqa Constantinoplapa contranpi pichqa chunka pichqayuq p’unchawniyuq muyuychasqa maqanakuyta apamurqa, mayqencha 29 de mayo, 1453 watapi tukukurqa.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Huk pacha willakuy, qallarirqan 27 julio killapi 1449 watapi, tukukuptin 11 agosto killapi 1844 watapi, ñawpaq kaqwan iskay kaq angelkunapa kuyuriyninpa tawa watankuna, 1840 watamanta 1844 watakama, tupachikurqan 1333 watamanta 1337 watakama tawa watayoq muyuychasqa muyuysapa kitiwan, hinallataq 1449 watamanta 1453 watakama tawa watayoq pachawanpas. Chay kinsa testigokuna, llapallanku chay sapa profetico siq’imanta chiqanta kaqkuna kaspa, rikuchinku huk simbólico tawa watayoq pachata maypin 1840 watamanta 1844 watakama ñawpaq kaqwan iskay kaq angelpa kuyuriynin kutimun kinsa kaq angelpa kuyuriyninpa historiampi. Chay kinsa testigokuna rikch’achinku huk tawa watayoq muyuysapa kitita pachak tawa chunka tawaq waranqa akllasqakunapa historiampi. Chay tawa watayoq pachaqa Jerusalén llaqtapa 66 watapi hinallataq 70 watapi muyuysapa kitisqanwanpas rikuchisqa kachkan.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Cestiuspa 66 watapi qallarichisqan tawa watayuq muyuychasqa hark’aymanta, chaymanta Tituspa 70 watapi tukuichisqanqa, tawa watayuq pacha muyupaq huk alfa unanchata, huk omega unanchatawan paqarichin. Chay kikin pachaqa kimsa watam hinaspa kuskan watahinamapas rikuchisqa kachkan, chaymi kutin tupachkan papal Romaq santuaruta saruchasqan kimsa kuska watayuq profetiku watakunawan.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Ichaqa templo hawapi kaq patiotaqa saqey, amañataq tupuychu; chayqa mana Israel runakunaman qopasqanmi. Hinaspataq ch’uya llaqtataqa saruspa purinqaku tawa chunka iskayniyuq killakuna. Ñoqataq atiyniyta qosqayki iskay testigoykunaman, hinaspa waranqa iskay pachak soqta chunka p’unchawkuna willakuyta rimarqaku, llaqta p’achawan p’achasqa. Apocalipsis 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Hinaspanqa urmanqakuq kanku espada pa filo-ninwan, llapa nacionkunaman prisionero apasqa; hinaspa Jerusalén llaqtapas gentilkunaq chakinkunawan sarusqa kanqa, gentilkunaq tiemponkuna hunt’akukama. Lucas 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Ancha reqsin qhawariyqa, Cestiuspa alpha unanchanmantapacha Tituspa omega unanchankama rikuchisqa p’unchaykuna tiempoman “inclusive” hinallataq “exclusive” yupaychayta llamk’achisqayta. Kayqa reqsichin huk historiallawan iskay tiempo aplicacionkunam rikuchisqa kasqanta. Ñawpaqtaña kay bíblico principiowan rikhurqanchik, Jesúspa Cesarea-Filipiapi (Panium) watukuyninmanta Transfiguración Orqoman riykama tiempota yuyarispa (achka qillqas qhepamanña). Iskay bíblico qillqaqkuna suqta p’unchaykunata qillqanku, hukñataq pusaq p’unchaykunata.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Soqta p’unchaykunamanta qhipamanmi Jesusqa Pedruta, Santiagota, hinaspa wawqen Juanta pusarqan, sapallankumanta hatun urquman wicharichispa. Mateo 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Qanchis p’unchawkuna qhepamanmi Jesusqa pusarqan Pedrota, Santiagota, Juantawan, paykunallawan karqan huch’uychaska alto urquman; hinaspataq ñawpaqenkupi tukurqan huk rikch’ariyman. Marcos 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Hinaspataq kay rimaykunamanta qhipanman pusaq p’unchawkuna hina, payqa Pedrota, Juanta, hinallataq Santiagota pusaspa, urquman ripurqan mañakunanpaq. Lucas 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Jerusalén llaqta thuñichisqaqqa qhipa p’unchaykunapaqmi “aswan chiqan” hunt’asqayuq, chay thuñichisqaqa iskay testigokunam, Babiloniawan Roma sutichasqakuna hina rikuchisqa. Iskay testigokunaqa hukllachasqa kanku, ichaqa sapaqta, hinallataq mana qhelqesqa profético caracteristikakunata qusqanku, cheqaq kayta astawan hatarichinankupaq. Roma llaqtaq muyuriy hapiynin (66 manta 70 kama) tawa watakuna karqan, chaypas kimsa wata chayraq kuskan watatawanmi rikuchin. Chay kimsa wata chayraq kuskan wataqa tinkun santuario nisqapa, ejercito nisqapawan saruchisqa kayninwan, paganismo papalismowan ima hunt’asqa kasqanwan. Papalismoq saruchisqanqa kimsa watap chayraq kuskan simbólico watankunapaqmi karqan, Romaq muyuriy hapiyninpi literal kimsa wata chayraq kuskan watawan unanchasqa hina.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Chay tawa wata muyuy muyuy sitiokunaqa chay profetiko siq’ipi t’inkisqa kachkan, mayqenmi Islampa hatarichisqanata reqsichin, hinaspataq ñawpaq angelpa, iskay kaq angelpa, chaymanta kinsa kaq angelpa kuyuriyninpa hatarichisqanta. Cestio-manta Tito-kamaqa papal Romapa muyuyninwan tinkun, hinallataq Islampa muyuyninwanpas. Romapa muyuynin hinaspa Cestio hinas Titoq kinsa wata kuskanñiqinqa papal Romapa kinsa wata kuskan simboliko watankunawan tinkun, chayhinataq pagano Roma hinaspa papal Roma nisqa iskay kaykunata reqsichin. Islampa muyuyninqa chay kikin historiapi t’inkisqa kachkan, tawa wata hina unanchasqa kasqanman hina; ichaqa imaynatachus chay historiapi Romapa muyuyninwan karqa, chayhinallataq Islamqa huk iskay kaq atiywan t’inkisqa kachkan, mayqenchus Islampa muyuyninman kamachisqa kachkan—chayqa Adventismo nisqami. Kinsa wata kuskan pacha Roma-ta qawachin iskay p’unchayninpi, tawa wata pachataq Islamta hinaspa Adventismotapas qawachin. Pagano Roma hinaspa papal Romaqa profetikamente mana rakisqa kayta atinchu, nitaq Islam hinaspa Adventismoqa rakisqa kayta atinchu.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Kayqaqa proféticamente mañakun, Babilonia llaqta muyurichisqanta yuyarispa, chunka pusaqniyuq killa muyurichiypa rikchayninpi iskay hamuq pacha yuyaykuna qhawasqa kananpaq. Roma apamusqan muyurichiypi iskay pacha rikchayninkunaqa, proféticamente mañakun, Nabucodonosor apamusqan muyurichiypipas iskay pacha rikchayninkuna kananpaq. Nabucodonosorpa chunka pusaqniyuq killa muyurichisqanpas huk wata kuskanpa símbolonnin hina entiendisqa kayta atin. Chunka pusaqniyuq killaqa huk wata kuskanmi, chay huk kuskanpas 1.5 wata nispa rimarisqa kayta atin. Nabucodonosorpa muyurichisqanqa iskaynintinmi karqan: chunka pusaqniyuq killa hinapas, huk punto pichqa (1.5) wata hinapas.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Chunka pusaq chunka killaqa rimarin Jerusalénta saruchaq atiymanta, hinaspa 1.5 watakunaqa Islammanta rimarin. Profético yupay ruynaq muyu, mayqinchus pusaq chunka killakunata riqsichin, Babiloniata riqsichin; huk profético yupay ruynaq muyunataq Islamta riqsichin. Manaraqmi qawachkarqanchu imayna chay 1.5 watakunapa churakuyninman chayanchis Islamwan tinkisqa kasqanmanta sut’i willakuyta; ichaqa yuyarina kananmi iskay pacha yupaykunaqa Roma apamusqan chinkachiywan tupaq, Romaq profético muyunwan tinkisqa kasqanta, (pagano hinallataq papal), hinaspa huk yupaytaq Islamq profético muyunwan tinkisqa. Kay laya unanchakunaqa tarikun alpha hinallataq omega Jerusalén chinkachiykunapipas.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Jerusalén llaqtapa tawa wata muyuriq hark’asqa kasqan, Cestiuswan Tituswan, huk willakuy proféticopi sutinchasqa seq’epa tukukuyninta rikuchin, chay seq’eqa kimsa chunka pusaqniyuq wata pacha qallarisqa karqan, chay pacha tawa wata hark’akuywan tukukuq, Islam hatarichiyninta unanchaspa; hinaspa chay kikin seq’epi qhipa tawa wata pachaqa pachaq tawa chunka tawa waranqa akllasqakunapa unanchan hatarichiyninta rikuchin.
We will continue these things in the next article.
Kaykun qatiq qillqasqapiqa kaykunataqa sutinchayta qatiqkusunchis.