I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Ñuqaqa Testimonies nisqapi huk pasajemanta horqosqani, mayqenpas achka cheqaq-kamaqkunata qun, Ezequielpa, Isaíaspa, Juanpa santuario ukhupi kawsasqankuwan tupaqllata. Juanqa kutirispa qhawariq huk kunka qhepantaqmanta, Apocalipsis libroq huk ñiqin kapítulopi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Señorpa p’unchayninpi Espiritupi kasharqani, hinaspan qhepaymanta uyarirqani hatun simita, trompetapa hina, nispa: Ñuqam kani Alfa hinaspa Omega, ñawpaq kaq hinaspa qhepa kaq; hinaspa: Rikuskaykita qellqay huk libropi, hinaspa apachiy qanchis iglesiakunaman Asia llaqtapi kaqkunaman; Efesoman, Esmirnaman, Pergamoman, Tiatiraman, Sardisman, Filadelfiaman, hinaspa Laodiceaman. Hinaspan muyurirqani rimawaqniypa siminta rikunaypaq. Muyurispataq, rikurirqani qori mantoq qanchis candelabrokunata. Apocalipsis 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Patmos islamanta, chaymanta hanaq pacha santuario ukhuman, maypichus Juanqa Cristopa musquyninta rikun, mayqintachus Panay White willawanchik, chaylla musquymi Danielpas qillqasqan chunka kaq kapitulumpi rikusqa.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Chay p’unchaykunapi noqaqa, Daniel, kimsa hunt’asqa simanakama waqaychasqa karqani. Mana mikurqanichu munay t’antata, nitaj aysapas, vinupas simiyman hamurqanchu, nitaj ima hina llusisqaytapas manam churakurqanichu.... Chaymantataq ñawiykunata oqarirqani hinaspa qhawarirqani, hinaspataq rikurirqani huk runata llinsun p’achawan pachallisqata, chankankunapi Uphazpa allin quriwan watasqata. Cuerponpas berilo rumihinam karqa, uyampas illapapa rikch’aynin-hina, ñawinkunapas ninapa mechankuna-hina, makinkunapas chakinpas llump’a bronce pulidosqapa llimp’in-hina, rimayninpa kunanpas achka runakunapa rimaynin-hina karqa’ (Daniel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Kay ñawpaq willakuyqa semejante kachkan Juanman qhawachisqa kasqanman, Cristo Patmos Isla patapi payman rikuchikuspa. Mana pisi kaq runachu, Diospa Churinmi Danielman rikurirqan. Señorniykuqa huk hanaq pacha kachamusqawan kuska hamun, Danielta yachachinanpaq ima pasananmanta qhepa p’unchaykunapi.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Paqallqu chunka iskayniyuq versokuna rikuchinku imaynatas Jesucristopa Revelacionnin kichasqa kan runakunapa qochakuynin tukukuypa ñawpaqninpi. Chay revelacionqa Diosmanta Jesúsman qosqa karqan, paymi Gabrielman qorqan, paytaq Juanman qorqan huk kamachiywan Juanqa qanchis iglesiakunaman chay willakuyta apachinanpaq. Isaiaspas chay hina ruraypaq kamachisqa karqan soqta kaq capitulopi, Ezequieltapas kikillan kamachiyta chaskirqan iskay kaqwan kimsa kaq capitulokunapi. Juanqa presoq kashaspanmi chay kamachiyta chaskin, Ezequielwan Danieltaq Babiloniapi prisionerokuna kanku, Isaiastaq Judá llaqtapa millay qhapaq Ahazpa historianninpi kawsashan.
“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 ruedakuna ukhupin karqanku, hinallataq huk allinchasqa muyu sasachakusqa hina, ñawpaq rikuyllapi Ezequielman llapa chinkasqa, pantasqa hina rikurirqanku. Ichaqa kuyukuptinkuqa, sumaq chiqap kaqninwan, hunt’asqa tinkusqa kasqanwanmi kuyurirqanku. Hanaqpacha kaqkunaqa kay ruedakunata purichirqanku, hinaspa llapamantapas aswan, chay k’anchayniyuq zafiro trono patapin Wiñaypaq Kaq tiyarqan; trono muyuriqnintataq k’uychi muyurirqan, munakuypaq hinaspa khuyapayakuypaq unancha hina. Chay rikch’aypa mancharikuypaq hatun k’anchayninwan atisqa, Ezequielqa uyanta pampaman urmaykurqan, chaypi huk voztataq hatarimuspa Señorpa siminta uyariyninpaq kamachirqan. Chaymantataq Israelpaq huk willakuynin waarsaypaq qusqam karqan». Testimonies, 751.
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 6:8.
Uyarirqanitaqmi uyariyrkani Señorp rimayninta, nispa: ¿Pitataq kachasaq, pitaq ñuqayku rayku rinqa? Chaymantataq ñoqaqa nirqani: Kaypi kashani; kachariway. Isaías 6:8.
“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...
“Kay rikch’ayqa Ezequielman qorqasqa karqa huk p’unchawpi, paypa yuyaynin llakisqa, ch’usaq ñawpaqman hamuq mana allin kaqkunawan hunt’asqa kaptin. Payqa rikarqa taytankunapa hallp’an chunlla, waqllasqa hina siriqta...”
“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. …
Chaynamanta hina, Dios munaspa munasqa Juanman jamuq p’unchawkunaq iglesiapa willakuynta kichariyta, qowarqan Salvadorpa llaqtanpaq munakuyninta hinallataq paykunata waqaychayninta, payman rikuchispa “runa Churipaq rikch’akuqta”, candelero-kunapa chawpinpi puriqta, chaykunaqtaq qanchis iglesiakunata unanchasqanta.
“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. …
“Kay yachachiykunaqa ñoqanchikpa allinniykupaqmi. Diospi iñiyninchikta sinchiykachiyta munanchik, ñoqanchikpa ñawpaqninpiqa kanmi huk pacha, chaymi runakunapa alman-kunata pruebanqa. …”
“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.
Ñuqanchikqa jatun, chaninchanapaq manchay solemn ruwaykunapa punku punkullapi sayashanchik. Profeciakunaqa utqayllam hunt’akushan. Señorqa punkupiñam kashan. Manam unayñachu ñawpaqninchikpi kicharikunqa llapa kawsakkuqkunapaq sinchi interesniyuq huk pacha. Ñawpa p’itiykunaqa kutimunqaku; musuq p’itiykunapas hatarinqaku. Kay pachanchikpi ruwanakunapaq kaq rikch’akuykunaqa manaraqmi pipas musqoyninpipas yuyarirqachu. Satanásqa runa instrumentokunawanmi llamk’ashan. Constituciónta tikrayta munaspa domingo p’unchaw waqaychanata kamachiq kamachiyta taripayta kallpachakkuqkunaqa aswan pisillata yachanku ima kasqanmanta. Huk crisisqa ñañam hawayninchikpi kashan.
“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. …
“Diospa sirviqninkunaqa manam kay hatun sasachakuy pachapi kikinkumallaman atinikunkuchu. Isaíasman, Ezequielman, hinaspa Juanchaman qusqa rikch’ayninkunapiqa rikunchik imayna sutinchaska kananpaq hanaq pacha kay pachapi pasaq ruwaykunawan, hinaspa may hatun Diospa qhawariynin payman cheqaq sonqowan sayaqkunapaq kasqanta. Kay pachaqa manam kamachiqniyuq mana kasqachu. Hamuq ruwaykunapa kamachiyñanqa Señorpam makinpi kachkan. Hanaq pachapa Majestadanmi nacionkunapa qatiq p’unchayninkuta, hinallataq Iglesianpa imakunatapas, kikinpa qhawasqanman hap’iq.”
“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 makinkunaqa querubinkunapa riprankunapa uranpi karqan. Kayqa sirviqninkunata yachachin, paykunaman allin ruwasqankupi atipachiqqa Diospa atiynin kasqanta. Payqa paykunawan kuska llamk’anqa, mana allin rurayta saqispanku, sonqonkuwan kawsayninkupipas chuya tukuspanku 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. …
“Llapan kawsayniyuqkuna chawpinpi puriq llipyaq k’anchay, illapapa usqhaynin hina, kay llamk’ay qhipaman tukukuyman chayanankama ancha usqhaylla ñawpaqman rinanpaq kasqanta rikuchin. …”
“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 waqaypaqchu, ni hukmanyaywan mana allin yuyaykunawan urmaypaqchu pacha. Manam kunanqa Cristoqa Josépa musuq sepulturanpi kashanchu, hatun rumiwan wichq’asqa, romano sellowan sellasqa qespichiq hina; kawsarimusqa Qespichiqniyoqmi kashanchik. Payqa Reymi, ejercitokunapa Señor-ninmi; querubinkunapa chawpinpi tiyashan; llaqtakunapa chawpinpi maqanakuywan qapariywan kaptinpas, llaqtantaqa sapa kutim qhawarishanmi. Hanaq pachapi kamachiq kaqmi Qespichiqninchik. Sapa pruebatam tupun. Nina hornopa ruphaynintapas qhawashanmi, mayqencha sapa alma pruebaykusqa kananpaq kaqta. Reykunapa kallpa wasiyninkuna urmachisqa kanqa chay p’unchawkunapi, Diospa piñakuyninpa flechankuna awqankunapa sonqonkuta t’uqsirqanqa chay p’unchawkunapi, llaqtanqa makinkunapi allin waqaychasqam kanqa.” Testimonies, volumen 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Tawa bíblica testigokuna qawachinku Jesucristoq Revelaciónninqa kay profetapa santuarupi experienciankunawan rikch’achisqa runakunaman qosqa kasqanta. Hanaq pacha santuaruman hayk’usqanchikpiqa, willakusqanchikpaq churisqa kasqanchikta willayta chaskinchik. “Horno nina” nisqa, “sapa almata” pruebananpaq kaq, Malakías kimsaq hornon ninanmi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ichaqa, ¿pitaq atipanqa hamuynin p’unchaypi sayayta? ¿pitaq sayanqa rikurimuqtin? Payqa kachkan qhuri ch’uyachiq nina hina, hinaspa p’achata t’aqsachiq jabon hina. Paymi tiyaykunqa qhuri ch’uyachiq hina, qullqita q’umyachiq hina; Levípa churinkunataqmi ch’uyanchanqa, qhurita qullqitapas hina q’umyachispa, chayhina Señor-man chanin kaypi ofrendata haywanankupaq. Chaymanta Judáwan Jerusalénpa ofrendantinqa Señorpaq allinmi kanqa, ñawpaq p’unchaykunapi hina, ñawpa watakunapi hina. Malaquías 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Qullqita waylluq yachan, qullqi ninawan q’umichisqa kasqan allin p’unchaykuna hunt’ayninpi kasqanta, maypachachus chay qullqi hina ancha ch’uyaña kaspa waylluqpa uyanta rikuchin. Kay chiqaq yachay, imaynatas ñawpaq p’unchaykunapi qullqita q’umichiq karqanman hina, tinkun Danielpa chunka kaq capitulopi rikusqan “marah” nisqa causativo rimaywan. Kay qhipa p’unchaykunapi Señorqa llaqtanta santuario-man pusashan, chaypi pruebananpaq, q’umichinanpaq, hich’unanpaq ima, pachak tawa chunka tawa waranqa estandarte nisqapi kananpaq akllasqakunata. Kay pachapi, Payqa noqanchikwan “llank’anqa”, “sichus” noqanchikqa “mana allin rurayta saqesun, sonqopi kawsaypipas ch’uya tukusun.” Wakinkunaqa, Daniel chunka kaqpi hina, chay experiencia-manta ayqekunku; ichaqa Danielwan unanchasqa kaqkuna, Jesucristoq revelacionninpa jatun espijo rikch’aynin visionta rikuspankuqa, Isaias sut’inchasqan hina, siminkuta altar-manta huk ruphay qallquwan tupachisqa kanqaku, hinaspa q’umichisqa, wakichisqa ima kanqaku huk willakuyta qowanankupaq, ñawpaqta huk apostasía ukhu iglesiaman, chaymantaq pacha llapallan kay pachaman.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Willakuyqa chaskisqa kachkan chay cheqaq sonqoyuq alma-kunaman santuario ukhupi. Levítico iskay chunka kimsayoqta Pentecostés pacha hina allinchaspa churaptin, rurasqa kachkan Pactopa Arkanta ricuchinampaq Ancha Santo Cheqapi. Iñiywan, capitulopa willakuykunapa sayaynin reqsichin kimsa señalta sagrado historiapi, maypichus horno prueba hunt’asqa kanan. Diosmanta ancha ukhu yuyayniyuq—capítulo iskay chunka kimsayoqpa profético sayaynin saqin profecíata yachaqta Ezequielta tarinampaq capítulo hukpa versículo hukpi.
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. Ezekiel 1:1, 2.
Kunanqa, kimsa chunka watapi, tawa killaqpi, pichqa p’unchaw killaq p’unchawninpi, noqaqa Chebar mayu qayllapi prisionerokunawan kuska kashaqtiy, hanaq pacha kicharikurqan, hinaspan Diospa rikch’ayninkunata rikurqani. Chay killaq pichqa p’unchawninpin, rey Jehoiachinpa prisionero apasqa kasqanpa pichqa watañan karqan. Ezequiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Sacerdote hinaspa pachaq chusku chunka tawa waranqa sellakusqa pacha ukhupi, Ezequielqa kachkan kimsa chunka watapi chunka qanchisniyuq Jubileo muyuymanta, pichqa wata ñawpaqta Jerusalén llaqtapa kimsa muyuriykunamanta kimsayuq kaqta Nabucodonosor rurasqanman, 587 a.C. watapi. Chay kimsa chunka wata kay versículopi nisqaqa kinsa chunka wata qhepamanmi Purun Testamento historiapi aswan hatun kawsariymanta, hinaspapas kachkan pichqa p’unchawpi pichqa watapa, chayhina pichqa yupayta Ezequielpa testimoniunman churakuspa. Iskay qallariy versículokunapi tarisun kimsa chunka huk kutillata sut’inchasqa, pichqa yupaytaq kimsa kutita rimarisqa. Levítico iskay chunka kinsayuqpa sayayninpi, Pentecostés pacha hina tupachisqa, iskay ñiqin prueba kimsa chunkawan rikuchisqaqa trompetakunapa rayminman chayan, pichqa p’unchawkuna Cristopa hanaq pachaman wichariyninman, chaymantataq pichqa p’unchawkuna pampachanakuy p’unchawman, chaymantataq pichqa p’unchawkuna waymarkman, mayqinchus ñawpaq tamyatapas (Pentecostés) qhepa tamyatapas (Tabernáculos) iskayninta rikuchin. Chay sayayninqa rikuchin kimsa chunka, chay qhepata kimsa puriynin pichqayuq. Ezequielqa templopi kachkan, Levítico iskay chunka kinsayuqpa sayaynintaq Arca-mi.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Historiaqa qhawachinmi kay chiqaqta: Ezequielqa chay pachapi kasharqan pichqa watakuna ñawpaqpi huk unanchaq muyuychakuy tukukuqman, mayqinchus rikch’achin utqhaylla hamuq domingo kamachikuyta, Jerusalén llaqtapa thuñichisqanwan rikuchisqa hina. Yupay “pichqa”qa ñawpaq kaq ima-aswan allin churasqapa hunt’ayninmi Levítico iskay chunka kimsayuqpi, hinallataq yupay kimsa chunkaqa.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Kay artículokunapi qhawachisqa karqanña, pacha kay capítuloq ñawpaq iskay chunka iskayniyuq versículonkuna qhepa iskay chunka iskayniyuq versículonkunawan chikanchasqa kaptin, hinaspata iskaynin líneas iskay chunka iskayniyuq versículoyoq tantallapi Pentecostés pacha tiempowan chikanchasqa kaptin, kimsa patapi pruebay ruwana, chayqa Malaquíaspa hornopi nina kasqanmanta, sut’ita rikuchisqa kasqanta. Chay kimsa patakunaqa ñawpaq ñanpi kimsayuq ñawpaq kaqpi hinaspa kimsayuq khipa kaqpi alpha hinaspa omega-niyuqmi kanku, chaymantaq tawa waymarkakunapa qatiyninmanta huk pata representasqaqa kananpaq.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Pascua, mana levadurayuq t’antapa raymin qatiq, qespiy cebadapa ñawpaq rurunchik ofrenda qatiq, chaymanta pichqa p’unchaw levadurannaq t’antapa raymin tukukuyninkama. Chay tawa señalkunaqa ñawpaq pruebata ruwanku, hinaspa Jesusqa qallariymanta tukukuyninta sapa kuti rikuchin, chayrayku kimsa kaq pruebaypas tawa señalkunamantam ruwasqa. Trompetakunapa raymi, chaymanta Cristopa hanaqman oqarisqan, hinaspa pampachakuy p’unchaw qatiq, chaymanta pichqa p’unchaw qhipaman Pentecostéspa Tabernáculospa ima chayamunankukama. Pentecostésqa ñawpaq paraq unanchanmi, Tabernáculosqa qhipa paraq unanchanmi. Levítico iskay chunka kimsayuq modelo-piqa Pentecostéswan Tabernáculoswan tupanku.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Chayqa hinaqa, Sionpa wawakuna, kusikuychis, hinaspa Señor Diosniykichispi aswan kusikuychis; paymi qankunaman ñawpaq tamyata tupusqaman hina qosunkichis, hinaspan qankunapaq uraykachimusun tamyata, ñawpaq tamyata, qhipa tamyatapas, ñawpaq killaqpi. Joel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Qhipa kaqchasqa hinaspa chuyaqchay ruwayqa qallarirqan 31 diciembre 2023 p’unchawpi. Ñawpaq kaqchasqaqa saphinchay kaqchasqaymi karqan, “llaqtayki runakunamanta suwa runakuna” nisqa ch’aqwaywan unanchasqa, chaymi rakirqan chay huñusqa runakunata, mayqinkunachus ñawpaqtaña kaqchasqa karqanku 18 julio 2020 p’unchawpi llakikuywan.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Historiapiwan hinaspa profeciapiwanpas Diospa Simin sut’ita rikuchin unaymanta pacha cheqaq kaywan pantasqakuywan chawpinpi mana tukukuq maqanakuyta. Chay maqanakuyqa manaraqmi tukusqachu; kunankamapas purishan. Imakunachus karqan, chaykunataqmi yapamanta ruwasqa kanqa. Ñawpaq churanakuykuna kawsarichisqa kanqaku, musuq yachachiykunataq sapa kuti paqarinqaku. Ichataqa Diospa llaqtan, pichkunañataq ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunata willakuypi, profeciata iñisqankupi hinaspa hunt’asqankupi huk rakinpi ruwasqa kasqankurayku, yachanku maypin sayasqankuta. Paykunaqa huk kawsay yachayniyuqmi, allin qori mantapas aswan chaninniyuq. Rumi hina sinch’ita sayanankupaqmi kanku, qallariyninpi atinisqankuta tukukama mana kuyukuqta hap’ispa.” Manuscript Releases, volumen 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Levítico iskay chunka kimsañiqinpiqa ñawpaq pruebanqa kinsaq proféticota huñusqawan rikuchisqa kachkan, chaymanta phichqa p’unchaw qhipaman mana levadurayuq t’ant’a fiestapa tukukuyninwan. Pascuapa p’unchawninqa ñawpaq p’unchaw karqa, mana levadurayuq t’ant’a fiestanqa iskay ñiqin p’unchaw karqa, ñawpaq ruruchakuna ofrendanataq kinsa ñiqin p’unchaw karqa. Phichqa p’unchaw qhipamanta mana levadurayuq t’ant’a fiestanqa tukukorqa. Kinsamanta ñawpaq pruebapa profético estructuranqa kinsa ñiqin, qhipa pruebaypipas rikuchisqataqmi kachkan. Chay kinsa ñiqin waymarkapi, kinsa waymarkamanta hukwan qatipakusqapi, trompetakunapa fiestanqa ñawpaq p’unchawmi, Cristopa hanaq pacha-man wichariynintaq phichqa p’unchaw qhipamantam, chaymanta hucha pampachakuy p’unchaw phichqa p’unchaw qhipamantataq hamun, hinaspa phichqa p’unchaw qhipamanta Pentecostéswan Tabernaculokunapa fiestawan kuska kaylla hamuq domingopa kamachikuyta señalan, chaymi Ezequiel qillqapi Jerusalén llaqtapa chinkachiynin hina rikuchisqa kachkan.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
T’ant’a mana pukuyuq raymipa tukukuyninmanta cornetakuna raymikama kimsa chunka punchawkuna kan, chaykunaqa manam huk sacerdotepa unanchaqllanchu rikuchin, aswanpas iskay ñiqin pruebatapas, chay kimsa pruebakunaq Diospa rikuchisqan ukhupi unanchaqchasqa kasqanta, rikuchin.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Cristopa bautismonqa qhawachin Pascuapa, levaduraynaq t’antapa, hinaspa ñawpaq ruruchakunapa kimsa markakunata; chay kimsa markakunaqa Cristopa wañuyninta, pampasqa kayninta, hinaspa kawsarimuyninta reqsichinku. Chay kimsa puriykunaqa pichqa punchawkunawan qatipasqa kanku tawa kaq puriyman, mayqinmi levaduraynaq t’antapa raymipa tukukuyninwan reqsichisqa. Bautismoqa chay kimsa puriykunata huk pisilla pacha ukhupi rikuchin, Juan Mesiasninta bautizasqanpi. Pawkarkuna raymikunaqa chay kimsa puriykunata sapa huk punchawwan t’aqanku, hinaspa qhipa wata raymikunaqa chay kimsa puriykunata pichqa punchawkunawan t’aqanku.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Pawqar raymikunapa ñawpaq pruebanta churaptinchik kimsa señalkunap huñunwan, chaymanta huk señal pichqa p’unchay qhipaman qatiq kasqanwan; hinaspataq qhipa raymikunata churaptinchik kimsa señalkuna hina, chaykunataq pichqa p’unchay qhipaman huk señal qatiqwan, chaymanta huk profétic estruktura sayachisqa kachkan, chayqa huk alfa señal kimsa kasqanwan qallarispa pichqa p’unchaywan qatisqa, chaymanta kimsa chunka p’unchaywan qatisqa, hinaspataq qhipa raymikunapa kimsañiqin pruebanta huk señal kimsa kasqanwan pichqa p’unchaywan qatisqa hina—chay estrukturam rikuchin ñawpaq pruebata llapanta pichqa p’unchayta pampachisqanta, chaymanta iskayñiqin prueba kimsa chunka p’unchayniyuqta, chayqa kimsañiqin señalman pichqa p’unchayniyuqman chayan. Pichqa yapasqa kimsa chunka, yapasqa pichqa, tawa chunka kachkan (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Cristopa bautizakusqan qhepallantaq chusku chunka p’unchaykuna hamurqan, chaykunataq kimsa pruebakuna tukuchirqan. Aswan achka imakunam riqsikuyta atinman Levitico iskay chunka kimsayuqpa nisqayninpi, Pentecostés pacha-suywan huñusqa kasqanwan kuska; ichaqa huk nivelpiqa chay capítuloqa Santísimo Lugarnipi Arkata rikch’achin.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Levítico ishkay chunka kimsayuqpi kachaq primavera, otoño fiestakuna iskay sábadokunapa chawpinpi churakusqa kanku. Chay iskay sábadokuna iskay tapak cherubinkunata rikuchinku, hinaspa Levitico ishkay chunka kimsayuqman hina churasqa Pentecostés pacha señalkuna Arca-ta, chaymanta iskay tapak cherubinkunatapas rikuchinku. Ezequielqa ñawpaq kaq capítulo pi santuario ukhuman pusasqa kachkan, chayman pusasqa kaspanqa pichqa punchawkunamanta muyurikuq muyuqtaq ñawpaqpi kachkan, chay muyuymi Jerusalén llaqta thuñichisqaman apaq, qayna tipificación nisqapi utqaylla hamuq domingo kamachiyta rikuchispa. Domingo kamachiyqa Levítico ishkay chunka kimsayuqpi Pentecostéswan Tabernáculoswanmi rikuchisqa. Ezequielqa kinsa chunka watapi kachkan, chay kinsa chunkataq Malaquías kimsayuqpi ninapa hornota hunt’aq kimsa pruebakunamanta iskay kaq periodom. Iskay kaq pruebayqa kinsa chunka punchawkunawanmi rikuchisqa, hinallataq Ezequielpas chunka qanchisniyuq Jubileo muyuypi kinsa chunka watapi kachkan, chay muyuymi historiador-kuna sutichasqankuman hina Josíaspa Hatun Pascuamanta qallarisqa karqan. Ezequielqa chunka pusaq killayuq muyuqmanta pichqa wata ñawpaqpi kachkan, paytaq templopi kachkan, chaymi puchukay kimsa pruebakunamanta chawpi kaq, puchuq aylluta ch’uyanchanapaq, qichunapaq. Pedroqa Cesarea-Filipi (Panium)pi karqan, paypas kimsa pruebakunapa chawpinpi, Paniumwan (Cesarea-Filipi), Transfiguración orqowan cruzwan rikuchisqa hinata.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
592 a.C. watapi Ezequielqa manam runakuna hinachu rimanampaq ruwasqa karqa, Diospa siminta kichariptinllam rimarqa. Chay kasqankama purirqa Jerusalén llaqta urmayninkama, 585/6 a.C. watakama. Diosmi payta rimachirqa muyuykuy qallarisqan p’unchawpi, p’aypa “ñawinkunapa munasqan” wañusqan p’unchawpi; ichaqa manam saqesqa karqachu libreta rimananpaq, Jerusalén, Israelpa “ñawinkunapa munasqan”, urmasqankama. Jerusalénpa urmayninqa kaylla hamuq domingo kamachiyta rikuchin; chaypim Juan Bautistapa taytan, pusaj kaq mit’a sacerdotemanta, templopi sirvichkaspalla upallayman churakusqa karqa, maypichus Ezequielqa karqa (rikuypi), paypas ñawpaqta qanchis killa qina upallayman churakusqa karqa. Juanpa paqarisqan qhepaman pusaj kaq p’unchawpim, Juan circuncidasqa kananpaq apasqa kaptin, payta saqerqaku rimananpaq. Iskay profetakuna santuario ukhupi kaptinku upallayman churakusqa karqaku. Kinsa kaq profeta, Cristo-ta santuario ukhupi qhawaspalla upallayman churakusqa karqa, Danielmi. Chunka kaq capitulopi Danielqa santuario ukhupi kashan, hinaspa kimsa kuti llanthuwasqa kasqanmantam iskay kaq kutipi tupasqa kashaqtin upallayman churakun. Chawpi punkupim Danielqa upallayman churakusqa karqa.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Hinaspa chayhina simikunata niwarqa, ñuqaqa uyayta pampaman uraykachirqani, hinaspa upallaña karqani. Hinaqtinmi, runakunapa churinkunaman rikch’akuq hina hukqa simiyta llamk’aykuwarqa; chaymantataq simiyta kicharirqani, rimarirqani, ñawpaqniypi sayaqman nispa: Ay, taytay, kay rikuyraykum llaquykuna kutimuwarqan hinaspa manam kallpayta waqaychayta atirqanichu. Daniel 10:15, 16.
Speaking
Rimayqa
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
“Rimay” nisqapa simbóliconqa señalasqa kachkan chay utqaylla hamuq domingo kamachikuypi, maypicha Estados Unidos dragón hina riman, Balaampa asnunpas riman, Habacucpa visiónnintaq riman, mana llullakuspa. Kimsa upa profetakuna, mayqenkunachus santuario ukhupi kashaspanku upayachasqa kanku, Jerusalén llaqta chinkachisqa kaptinmi rimanku. Zacaríaswan kuskaqa, paymi riman churinpa musuq sutin chiqap kasqanta reqsichinampaq; chaynataqmi tipifican musuq suti qusqa Philadelphia ayllunkunata.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Atipayakuqmanmanqa Diysiy templo-ninpi sayaq columna-ta rurasaq, hinaspataq manaña hayk’aqpas lluqsinqachu; hinaspataq paypa hawanman qillqasaq Diysiy sutinta, chaymanta Diysiy llaqtanpa sutinta, musuq Jerusalén sutiyuqta, hanaq pachamanta Diysiymanta uraykamuchkaqta; hinaspataq qillqasaq paypa hawanman musuq sutiyta. Apocalipsis 3:12.
Zachariah was given a tablet to write the new family name of John.
Zacarías-manmi qelqanatablata qosqa karqan Juanpa mushuq ayllusutin qellqanampaq.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Hinaspan p’unchawtaqa hamurqanku wawata circuncidayta ruwaq; hinaspan suticharqanku Zacarías nispa, taytanpa sutinta qatiq. Ichaqa maman kutichispa nirqan: Mana chaychu; Juanmi sutichasqa kanqa. Paykunataq nirqanku: Manan aylluykimantachu pipas kay sutiyuqqa kan. Hinaspan señasta rurarqunku taytanman, imayna sutichayta munasqanta yachanankupaq. Paytaq qillqanapaq tablata mañakuspa qillqarqan: Juanmi sutin. Llapa paykunataq admirakurqanku. Chay ratollataq siminqa kicharisqa karqan, qalluntaq paskarisqa, rimarqan hinaspan Diosta hatuncharqan. Lucas 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Juanpa musuq sutinqa Filadelfia iglesiwanmi tupachkan, Zacariaspa sutintaq Laodiceawanmi tupachkan, imaynachus Zacariaspa mana iñiyninpi qhawachisqa kashan kinsa kaq angelpa willakuyninpi. Llapa profetakunan qhepa p’unchaykunamantan rimanku, hinaspa qhepa p’unchaykunaqa kinsa kaq angelpa historiannintan kanku. Chayrayku chay willakuyta apamurqa angelqa kinsa kaq angelmi kanan. Zacariasqa mana allinta entiendeyta munarqachu Señormi Laodicea nisutinyoq qanchis p’unchay sabadota waqaychaq Adventista iglesiata pasanman chayta. Aswanraqmi ninapaq kachkan kay profetakunapi kunkapa kutichisqa kananmantin, ichaqa kunanqa Josiaspa profetiko siq’inta entiendenapaq ñawpaqman risunchik.
Josiah’s Wheel
Josíaspa Ruedan
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Qanchis chunka qanchisniyuq Jubileo muyuyta rimarqanchik, chayqa Josiaspa Pascuanpi qallariq karqa 622 a.C.-pi; ichaqa Josiaspa mirayninqa 622 a.C. ñawpaqmantaraqmi qallarin. Israelpa hatarikuyninmi Saul-ta Israelpa ñawpaq qhapaqnin hina tiyananman apamurqa; chaymi rey Saul tawa chunka watata kamachirqa, chaymanta qhipaman rey David tawa chunka watata kamachirqa, chaymanta qhipaman Solomonpas tawa chunka watata kamachirqa. Diospa chay mana chaskisqan, profeta Samuel-ta sinchita nanachiq, 1097 a.C.-pim karqa, chaymi huk profetico hatarikuypa siq’ita qallarin, chay siq’iqa cruzpi tukukurqa, judíokuna rimarqanku: mana qhapaqniyoqchu kaniku, aswanqa Césarllam.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ichaqa paykuna qapariqkanku: “¡Qarqoy payta, qarqoy payta, chakataspa wañuchiy!” Pilatotaq nirqan paykunaman: “¿Qankunapa Reyniykichista chakataspa wañuchichispa?” Hatun sacerdotekunataq kutichirqanku: “Manan huk reyniyku kanchu, aswanqa Césarlla.” Juan 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
1097 watapi, kimsa reykuna chusku chunka watata sapa huknin kamachinqaku Salomón wañusqankama 977 a. C. watapi, chaymantataq qhapaq suyuta rakirqaku hanaqman hinaspa urayman.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Chaymantataqmi huk reyta munarqanku; hinaspan Diosqa qorqa paykunaman Cispa churin Saúlta, Benjamín ayllumanta runata, tawa chunka watakuna kamachinankupaq. Hechos 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Davidqa kinsa chunka watayuq karqa qallarisqanpi rey hina kamachinanta, hinaspa tawa chunka wata kamachirqa. Hebrón llaqtapi Judá suyuta qanchis wata suqta killantin kamachirqa; Jerusalén llaqtapitaq tukuy Israeltawan Judáta kimsa chunka kinsa watata kamachirqa. 2 Samuel 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Salomónpa reynonqa qallarin 1017 a.C. watapi karqan; Templopa cimientonqa churakurqan Salomónpa tawa watapi (1013 a.C.). Ruwasqanqa qanchis wata puchukama unaykama karqan (1 Reyes 6:37–38), hinaspa Temploqa tukukurqan Salomónpa chunka hukniyoq watanpa pusoq kaq killapi. Sapaqchasqa dedicaciónninqa ruwarqan qanchis kaq killapi (Etanim sutiyoq killapi), Carpas Raymipi (1 Reyes 8; 2 Crónicas 5–7), 1006 a.C. Reyeskuna, Templo, llaqtapas sapa huknin historiapi tawa pachak isqon chunka watayoq pacha rikusqa kanku, chayqa sut’ita señalaspa huk profético pacha kasqanta, yaqa reyeskunawan, Templowan, utaq llaqtawan tinkuchisqa.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Danielqa prisionman apasqa karqan 607 a.C. watapi, ichaqa Biblia pacha yupay yachaqkunam ashwan achkaq 605 a.C. watata reqsichinku. Historiapa qillqasqan testimoniunqa profetapa testimoniunwan tupananmi, hinaspa 1097 a.C. watapi reyta munaymanta qallariq historiapa siqinpi historiamanta señalasqa ruwaykunapa simbologianmi achka profetapa testigonkuna pataman mañan 607 a.C. wata cheqaq churay kasqanta, mana 605 a.C. watatachu. 607 a.C. wataqa reykunapa siqinpi tawa pachak isqun chunka watakunapa tukukuyninta señalasqa, ichaqa chayllataqmi siqinpi rikuriq qanchis chunka watakunapa kimsan ñawpaq kaq rikch’ayninkunamanta hukninta qallarin. 607 a.C. wataqa 677 a.C. watapi Manasés prisionman apasqa kasqanwan qallarimusqa qanchis chunka watakunapa tukukuyninta señalasqa. Tawa pachak isqun chunka watakunapa simbolonpa ñawpaq kaq rikch’ayninqa (chaymi siqinpi kimsa testigokunata charin) tukukun maypichus qanchis chunka watakunapa kimsan testigokunamanta huknin tukukun hinaspa huk testigo qanchis chunka watakunamanta qallarin; yupaychasqa estructuraqa 607 a.C. watamanta testifikun, Danielqa 605 a.C. watapi prisionman apasqa karqan nisqa yuyay kasqanman hina mana qhawarispa.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
1097 a.C. manta 607 a.C. kama reykunawan tinkisqa 490 watayuq siq’i ukhupiqa, Salomonpa Templonta dedicasqanmantapacha, hinaspa exiliomanta qhipa Templo Zorobabelpa 516 a.C. watapi dedicasqan kamaqpas 490 wata kachkan. Chay 490 watakunaqa Salomonpa chunka hukniyuq wata reyninpi Templota dedicasqanmantapacha 420 watamanta, hinaspa prisionpi kasqanrayku Templo ch’usaq, waqlliyoq kasqan 70 watakunawan yapasqa, 490 wataman chayan. Artajerjespa kinsa kaq decreto-ninqa 59 wata qhipaman hamurqan, 457 a.C. watapi; chaymi Diospa llaqtanpaq “determinasqa” nisqa 490 watakunaq qallariyninta señalachin (kuchusqa, Daniel 9:24), chaykunataq wata 34 pi Estebanta rumiwan wañuchisqankupi tukukapun. Ciertopuni, ancha achka ukhu cronología nisqapa testigokunam kachkan profetapa siq’inpi, mayqinchus qallarin 1097 a.C. watapi Diosata hinaspa Profecíaq Espíritu-ninta mana chaskispa hatun apostasiamanta, hinaspa tukukun Estebanpa Cristota Diospa paña maki lado-ninpi sayashaqta rikuspankama. Kay testimoniopiqa Josiaspa profético muyunta tarikunchik.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
“Ninimi ‘sapiyninpi qhiparakuq apostasia’,” nispa, imaraykuchus chay siqi qallariynin reqsichin hayk’aq Israel llaqtakuna Dios-ta Reynin hina qhespichirqanku, kay pachapi hina huk reyta munasqankurayku; chayhinataq señalakun Israelpa runa monarquíaninpa sapiynin. Kaytapas qillqani Josíaspa muyuyninrayku, paypa sutin “Diospa sapiynin” niyta munanmi; chaymi Diospa llaqtanpa iskayninmanta huk unancha kachkan: sapiyninmanta, hinallataq sapiyninpi qhiparakuq apostasiamanta.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Salomón wañusqanmantawan chunka iskay ayllukuna hanaqman hinaspa urayman rakisqa kaptin, Jeroboampa llulla yupaychay sistema nisqanta dedicakusqanqa mana kasukuq profetawan qhawaqchasqa karqan, chay qhawaqchakuynintaq hamuq reypa profecíanta hap’irqan, Josías sutiq rey. Jeroboampaq hinaspa chunka hanaq llaqtakunapa t’aqanasqankupi qallariy huchaman urmayninpi, Josíasmanta profecía hinaspa paypa kawsarichisqan, 622 a.C. watapi Hatun Pascuawan unanchasqa kaq, willasqa karqan. Chay kawsarichiyqa Moisespa qillqasqankuna tariykusqanwan hinaspa Diospa llaqtanman mana sayk’uspa huchaman urmayninkumanta taripaynin willakusqanwan apamurqa. Moisespa qillqasqanpi simikuna rey Josíasman ñawirisqa kaptin, chayqa Antiguo Testamento nisqapa historiankupi aswan hatun kawsarichiyta paqarichirqan. Hamuq wawa paqarinanta profecía, Josías sutiyuq, chaymantapas mana kasukuq profeta Jeroboam rey contra churakusqan qallariy huchaman urmaymanta profético huchachayta hap’irqan.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Daniel sutichisqan hina, Moisespa maldicionninqa Levitico iskay chunka suqtayuqpi “qanchis kuti” nisqami, chaymi tukurqa William Millerpa aswan hatun tarisqanman, paymi Adventismoq qallariynin chiqap yachachiykunapa unanchan. Millerpa willakuyninpa kallpachasqa kayninqa agosto 11, 1840 p’unchawpi, “Josías” Litchpa llank’ayninwanmi hamurqa 1838 watapi hinaspa 1840 watapi. 1863 watapitaq chay cimiento-kunaqa saqesqa karqan, hinaspa “qanchis kuti” nisqaqa tukurqa manam Philadelphiayuq Milleritakunapa qallariynin chiqap yachachiykunallapa unanchanchu, aswanpas Laodiceayuq Millerismoq chay cimiento-kunapa contranpi hatarikuyninpa unanchanmi. Ñawpaq kaq hinaspa iskay kaq angelkunapa Milleritakunapa historianninqa “Josías” nisqapa unanchayninta apamun, chaymi pachallantaq, qellqasqa simikama kutichisqa kanqa pachak tawa chunka tawayuq waranqakunapa historianninkupi. Josíaspa muyuriyninqa qhipamanmi chayan rey Saulpa layqakuykama, hinaspa chaymantapas aswan karukama Domingo kamachikuypi Laodiceayuq qanchis p’unchaw adventista iglesiapa wijch’uykusqa kayninkama. Ezequielpi Josíaspa muyuriyninqa kunanqa kicharisqa kayman yaykuchkan, pachak tawa chunka tawayuq waranqakunapa sellasqa kayninpa tukuynin hina.
We will continue these things in the next article.
Kaykunakunaq qatiq qillqapi kaykunata qatiqllataqmi rimarisun.