The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Profecía nisqa siq’i, mayqintaq noqa riqsichkani “Josiaspa muyurinan” sutiyuq hina, qallarin ñawpaq Israelpa hatun sayasqanmanta, paykuna 1097 a.C. watapi Diosta reynin hina mana chaskispa qhispisqankumanta. Ñawpaq kimsa reykuna (Saúl, David, Salomón) sutichasqa kanku tawa chunka watata kamachisqankupi, 1097 a.C. watamanta 977 a.C. watakama. Salomonpa wañusqan qhepamanmi Jeroboampa ch’aqwaynin, chunka ura llaqtakunawan kuska, ñawpaq kimsa reykunapa siq’inta tukuchin, hinallataq qallarin reykunapa siq’inta iskaypi, hanaq suyu reynopipas uray suyu reynopipas.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Kimsa ñawpaq reykunaqa achka cheqaqkunaq unanchaqninmi kanku, ichaqa cheqaq kaypa muyuyninkunamanta huknin, paykunawan tinkisqa kaq, Judá suyupa qhipa kimsa reykunanmi—Joacim, Jeconías hinaspa Sedequías—paykunataq Ciro, Darío hinaspa Artajerjes-ta unanchaqkuna. Ciro, Darío hinaspa Artajerjes-taq kutin kimsa kamachikuyninkunata unanchaqkuna, 536 a. C. manta 457 a. C. kama chayasqakunata; chaykuna-taq kutin Apocalipsis chunka tawan-niyuqpi kaq kimsa angelkunata unanchaqkuna, sapa-sapankutaq 1798 watapi, 1844 watapa abril killapa 19 p’unchayninpi, hinaspa 1844 watapa octubre killapa 22 p’unchayninpi chaymunku. Apocalipsis chunka tawan-niyuqpi kaq kimsa angelkuna chayamuy historiataqa pachak tawa chunka tawayuq waranqa runakuna sellakusqa kasqan p’unchaykunapi sut’inta, letra letra hina, kutichisqa kachkan; chaymi reqsichin Saúl-ta rey hina llusisqa kasqanwan qallariq profecía siq’iqa tukukuyninman chayan, iglesia triunfante kaqta utqaylla hamuq domingo kamachikuypi llusisqa kaptin. Chay siq’ipiqa rey Josíaspa muyuyninpas kachkan, chaymi qhepaman chayan Jeroboampa Betel hinaspa Dan llaqtakunapi hatarikuyninman, 977 a. C. watapi.
Twenty-two
Iskay chunka iskayniyuqnin.
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Jeroboamqa iskay chunka iskayniyuqpa unanchaqninmi, payqa iskay chunka iskay watakunata kamachirqanmi; chayrayku paypa testiguntan iskay chunka iskaywan unanchasqa historiaman watarin, chayqa Dios kaywan runa kaypa huñunakuyninpa unanchaqninmi, Danielpa marah rikuyñinpim sut’ichasqa kashan iskay chunka iskay p’unchawpi, hinallataq iskay pachak iskay chunka yupaypi, mayqinchus iskay chunka iskayqa chunca hukniyuqman churana kashan.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Jeroboampa kamachikusqan p’unchaykunaqa iskay chunka iskay watam karqan; chaymantataq taytakunawan puñurqan, hinaspan churin Nadab paypa rantinpi kamachirqan. 1 Reyes 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Jukllachasqa kasqanta,” Divinidadwan runa kaywan huñusqanta rikuchiq, Kristuypa ruwasqanmi, mayqinchus qallarisqa octubre 22 p’unchawpi, ichaqa chunka killa (gregoriano) nisqapi; chunka kuti iskay chunka iskayqa iskay pachak iskay chunka kanku. Jeroboamqa iskay llulla altarta sayarichirqan Bethelpipas Danpipas, chayrayku domingo yupaychaypa llulla kasqanmanta unanchan, iglesiapa (Bethel: “iglesia” niynin) estadowan (Dan: “juicio” niynin) huñusqawan kuska.
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Chaymantataq Jeroboamqa Sichem llaqtata hatarichirqan Efraín urqupi, chaypitaq chaypi tiyaran; chaymantataq lluqsispa Penuel llaqtatapas hatarichirqan. Hinaspa Jeroboamqa sonqonpi nirqan: Kunanqa kay qhapaq kayqa kutinqa Davidpa wasinmanmi. Sichus kay llaqta Jerusalénpi Señorpa wasinman sacrificiota ruraq lluqsinqaku chayqa, kay llaqtapa sonqonqa kutinqa señorninkuman, Judápa reynin Roboamman; hinaspa wañuchiwankaku, kutispataq Judápa reynin Roboamman rinqaku. Chayrayku reyqa yuyaymanakuspa iskay qori becerrokunata ruwachirqan, paykunatataq nirqan: Ancha karunñam qankunapaq Jerusalénman wichariyqa; qhawariy, Israel, kaymi diosniykikuna, Egipto hallp’amanta horqosuqniykikuna. Hukninta Betelpi churaran, huknintataq Danpi churaran. Kay ruwaytaq huchaman tukurqan; llaqtataq hukninpa ñawpaqenman yupaychaq rin, Dan kama. Hinaspa altokunapa wasinta ruwarqan, sacerdotekunatataq runakunapa pisi yupasqa kaqninmanta churaran, mana Levípa churinkunamanta kaqkunata. Jeroboamtaq pusaj killapi, killapa chunka pichqa p’unchawninpi, Judápi kaq raymiman rikch’akuqta, huk raymita kamachirqan; altar patapitaq haywarqan. Chaynata rurarqan Betelpipas, ruwasqan becerrokunaman sacrificiota haywaspa; Betelpitaq ruwasqan altokunapa sacerdotenkunata churaran. Chhaynaqa Betelpi ruwasqan altar patapi haywarqan pusaj killapa chunka pichqa p’unchawninpi, kikim sonqonmanta yuyarisqan killapi; hinaspa Israelpa churinkunapaq raymita kamachirqan; altar patapitaq haywarqan, inciensotapas rupachirqan. 1 Reyes 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Chunka chunka ayllunakuna norte llaqtapi kaq chunka tribukunapa qallariy historiankupi, huk hatun hatariy karqa, chayqa rikuchisqa karqa Israel llaqtapa Diosta reynin hina mana chaskisqanwan, hinallataq Aaronpa hatariyninwan chay quri becerro nisqawan. Aaronpa hatariyninqa ñawpaq Israel llaqtapa qallariy historiankupi karqa, Jeroboampa hatariynintaq norte llaqtapi kaq chunka tribukunapa qallariy historiankupi karqa. “Line upon line” nisqaman hina, Aaronqa, hatun saserdote hina, iglesiata rikuchin; Jeroboamtaq, rey hina, estadota rikuchin. Chay iskay qallariy hatariykunaqa huk linea kanku, chaypi yaykun Israel llaqtapa qallariy hatariyninpas, runa reyta munasqanpi.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Ezequiel qillqasqa libropi rikuchisqa santu historiapi kimsa pacha kan, sapa hukninpis tawa pachak iskay chunka watayuqmi, hukninqa reykunawanmi tupasqa karqa, hukninqa santuariowan, huknintaq ejercitowan. Chay kimsan pachakuna tupanku Aaronpa hatarikuyninwan (santuario), Saulpa hatarikuyninwan (ejército) hinaspa Jeroboampa hatarikuyninwan (rey). Profeta, sacerdote hinaspa rey nisqa kimsa símbolokunamanta, rey Saulmi profetachkasqanwan reqsichisqa, Aaronqa sacerdotem karqa, Jeroboamtaq reymi karqa.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Hina pasasqa karqan, ñawpaqmantapacha payta reqsiqkuna rikurqanku, qhawariy, profetakunawan kuska willakuyta rimashaqta, chaymi runakuna huknin hukninta nirqanku: “¿Imataq kayqa, Kispa churinman hamusqa? ¿Saúlpas profetakunawan kuskachu kashan?” Hinaspa chay llaqtallamanta huk runa kutichispa nirqan: “¿Pitaq paykunapa taytanri?” Chayraykum rimay tukurqan: “¿Saúlpas profetakunawan kuskachu kashan?” 1 Samuel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Atipaq iglesiaqa huk kimsa chunka watayuq profetapi, huk kimsa chunka watayuq sacerdotepi, hinallataq huk kimsa chunka watayuq reyipi sayarqon, paykuna Ezequielwan rikuchisqa kaspa, paymi kimsa chunka wataqpi qallarisqa, Joséwan, paymi kimsa chunka wataqpi servicionta qallarisqa, hinallataq rey Davidwan, paymi kimsa chunka watayuq kaspa reynayta qallarisqa. Atipaq iglesiaqa Ezequiel qillqapa qhipa pusqaq kapitukunapi kay pachata hunt’achiq templopi rikuchisqa, hinallataq atipaq iglesiaqa Filadelfia nirqanmi, qanchis iglesiakunamanta pusaq kaq iglesiaraqmi.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Josías sut’iyoq profetiku siq’i, 977 a.C.-pi qallarisqa, utqay hamuq domingo kamachiykama tukukun. Pachak tawa chunka tawa waranqa runakunapa ch’uyanchasqa kayninpas, sellasqa kayninpas, 31 diciembre 2023 p’unchawpi qallarisqa, Michael uraykamuspa Apocalipsis chunka hukniyuq ishkay testigokunata kawsarichiqtinmi qallarisqa. 2023 watam chayamun septiembre 11, 2001 qhepaman ishkay chunka iskay watata, hinallataq 1798 watapi Alien and Sedition Acts nisqakuna chayamun 1776 watapi Declaration of Independence qhepaman ishkay chunka iskay watata. Jeroboampa ishkay chunka iskay wata reynonqa 977 a.C.-pim qallarisqa, chaypi Josíaspa profecían nisqan willasqa karqa. Chay pachapin 1 Reyes capítulo 13 nisqapi mana kasukuq profetaqa, Jeroboampa apostasianta uyapuraq, imaynan Moisésqa Aarónpa apostasianta uyapurarqa, hinallataq Samuelqa reyta munaq tantasqa runakunata uyapurarqa. Chay sayaykuna, qallariyninpi apostasiakunapa contranpi, mana kasukuq profetapa, Moiséspa, Samuelpa willakuyninwan rikuchisqa, kinsa kaq angelpa sinchi qapariyninta domingo kamachiypi rikuchinku. Chayqa estandartewan willasqa amonestación willakuymi, Jeroboampa historiampi Josíaspa willakusqan hina rikuchisqa, huk “señal”wan kuska.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Hinaspataq, huk Diospa runan Judámanta hamurqa Señorpa siminwan Betelman; Jeroboamqa altarpa qayllanpi sayasharqa inciensota rupachinanpaq. Chaymi payqa altarpa contranpi qaparirqa Señorpa siminpi, nispa: “¡Altar, altar! Kayhinatan Señor nin: Hinaspataq, Davidpa wasinman huk wawa nacerqonqa, Josías sutiyoq; paymi qampaq haywarinqa alto llaqtakunapa sacerdotenkunata, qam hawapi inciensota rupachiqkunata, runakunapa tullunkunataq qam hawapi rupachisqa kanqa”, nispa. Chay p’unchayllapitaq huk señalta qorqa, nispa: “Kaymi señal, Señorpa rimarisqan: Hinaspataq altarqa llikisqa kanqa, hawanpi kaq uchpankunataq ichhuykusqa kanqa”, nispa. Hina kaptinmi rey Jeroboam, Betelpi altarpa contranpi qaparirqa Diospa runanpa nisqanta uyarispa, altarpa hawanmanta makinta haywarirqa, nispa: “¡Hap’iychik payta!” Nispa. Chaymi paypa maki, paypa contranpi haywarisqan, ch’akirqa, mana kutichiyta atispa payman.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Altarpas llikinasmi karqan, uchpankunapas altar manta ichhukuqta lluqsirqan, Señorpa siminwan Diospa runan qosqan señalmanta hina. Hinaptinmi rey kutichispa nirqan Diospa runaman: Kunanqa Señor Diosniykipa uyanta mañakuy, hinaspa noqapaq mañakullaway, makin kutimunanpaq hukmanta. Hinaqtin Diospa runan Señor-ta ruwakuspa mañakurqan, chaymanta reypa makin hukmanta kutirirqan payman, ñawpaq kasqan hinaña tukurqan. Hinaspa rey nirqan Diospa runaman: Wasiyta riway, samariykuy, hinaspa huk kutiypas qosqayki. Ichaqa Diospa runan nirqan reyman: Wasiykipa kuskan-ta qowaqtiykipas manan qanwan kuska yaykuymanchu, nitaq kay cheqapi tantata mikhusaqchu, nitaq unuta upyasaqchu. Señorpa siminwan hina kamachisqa karqani, nispa: Ama tantata mikhuychu, ama unuta upyaychu, amataq hamusqayki ñanllataraq kutimuychu. Chayraykun huk ñanninta rispa purirqan, manataq Betelman hamusqan ñannintaqa kutirqanchu. 1 Reyes 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Profetapa mana mikhunankupaq ama ninqa Jeroboamwan, paypa “wasiyki kuskan” nisqa qusqanrayku, Herodespa Saloméman “reynoniy kuskan” qosqanmanta tupachkan.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Hinaptin p’unchaw chayamuptinmi, Herodes compadiosninkunapaq, soldado kurakakunapaq, hinallataq Galileapi aswan reqsisqa runakunapaqpas, paqarisqan p’unchawninrayku hatun mikhuyninta rurachkarqan. Chaymanta, chay Herodiaspa ususin yaykumuspan tusurqan, Herodesta hinallataq paywan kuska tiyaykachkaqkunatapas kusichispa; chaymi rey sipasta nirqan: “Mañakuy imatapas munasqaykita, qosqaykin.” Hinaspan jurarqan: “Imatapas mañawanki chayta qosqayki, kamachikuyniypa kuskan kama.” Payqa lluqsispa mamanta tapurqan: “¿Imatataq mañakusaq?” Paytaq nirqan: “Bautizaj Juanpa umanta.” Marcos 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Herodespa suqta partido qhapaq suyuntam qoway nisqanqa paypa p’unchayninpi kasqa. Herodesqa Romapa unanchayninmi, hinaspata Apocalipsis chunka qanchispi chunka reykunakqa Danielpa qanchis kaq kapitulumanta Romapa chunka kutin rakisqa kasqanwanmi rikuchisqa kanku, iskay kaq kapitulumanta chunka sillu rurukunawan kuska. Paypa p’unchayninqa señalisqan kashan suqta kaq qhapaq suyu qanchis kaq qhapaq suyuwan rantisqa kaptin, domingo kamachiypi, chayrayku kay yuyaypi Naciones Unidaspa p’unchayninmi, Bibliapa profecíanpi qanchis kaq qhapaq suyu hina. Mana unaymanta hamuq domingo kamachiypi, chunka reykuna, Jeroboampa chunka norte llaqtankuna rikuchisqankunawan sut’ichasqa, Apocalipsis “chunka qanchis” nisqapi huk hora qhawariyninpaq animalman qhapaq suyunkuta qoyta munanku.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Diosqa sonqonkuman churaran munayninta hunt’achinankupaq, huk yuyayllapi kachunankupaq, hinallataq qhapaq suyunkuta uywaman qunankupaq, Diospa siminkuna hunt’akunankama. Apocalipsis 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Manaraqmi Ezequielpa tawa kaq qillqapi willakuyninta hap’ipakuyman chaymanta, reqsisunmi chunka kimsa kuti Ezequiel sut’inchamanta p’unchawta chiqanmanta sut’inchasqanta. Chay chunka kimsa ñanrikuchiqkunaqa llapallanmanta rakikunku kay pachawan Diospa llaqtanpa chawpinpi. Kay pacha, Egipto nisqawan rikuchisqa, suqta kuti chiqan p’unchawman churakun; Tiro suq kutita rimarisqa kachkan; huk suqta kutitaqa Jerusalénmi yuyaychakusqa kaq. Kay libro qallarin 592 BC watapi, chayqa chunka qanchisniyuq Jubileo muyuypa kinsa chunka wata kasqanwan; Ezequielpa tawa chunka kaq qillqap hukaq versiculonmi 22 octubre 573 BC nisqanta sut’inchan, muyuypa tukukuynin kasqanta. Jubileo muyuyqa pachaq tawa chunka tawayoq waranqa runakunapa sellasqa kay pachatam rikuchin, 9/11-manta aswan qayllam hamuq Domingo kamachikuykama; chaymantaqa, chay kikin historiapa huk fractalninpi rikuchisqa kachkan, 31 diciembre 2023-manta aswan qayllam hamuq Domingo kamachikuykama. Iskay pachakunaqa tupachisqa karqan 11 agosto 1840-manta 22 octubre 1844-kama.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
1840 watapi agosto killapi 11 p’unchawpiqa, mana pisillachu, kikin Jesucristo-mi uraykamurqa Apocalipsis chunka kaqpi atiyniyuq angel hina, huch’uy librota apamuspataq, Diospa llaqtan runakuna hap’iykuspa mikhuyninkupaq. Chay kikin angelmi huk kutitaq 9/11 p’unchawpi uraykamurqa sellakuy tiempo qallariyninta señalaypaq. Chay kikin angelmi 2023 watapi diciembre killapi 31 p’unchawpi uraykamurqa iskay testigokunata kawsarichinampaq, hatun llaqtapa calleyninpi wañuchisqa kasqankumanta, Sodoma sutiyuq, Egipto sutiyuq, maypichus Señorpas chakatasqa karqa. Chay uraykuyqa sellakuy tiempopa tukukuyninpaq pacha qallariyninta señalakurqa. 2023 watapi diciembre killapi 31 p’unchawmanta Domingo kamachikuykama fractal nisqa ukhu pacha ukhupiqa, sacerdote Ezequiel-man hanaq pachapi templomanta rikuy qosqa. Chay pachapiqa upallayman churakusqa, Dios kamachiptinlla rimarinanpaq. Chay kasqanqa qaylla hamuq Domingo kamachikuykama unayachin, Jerusalén llaqtapa tukusqanwan rikch’achisqa.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Juan hina, Ezequieltapas kamachisqa kashan Apocalipsis chunka kaqpi uraykamuq angelpa makinpi kaq librota hap’inanpaq, hinaspataq waqaychasqamanta, llakikuymanta, nak’ariymantawan librota mikunanpaq nisqapas.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Qamqa, runa churiy, uyariy ima nisqayta qamman; ama chay hatariq wasi hina hatariqchu kay: simiykita kichariy, hinaspa mikhuy imata qusqayki. Hinaspa ñuqaqa qhawarirqani, qhawariy, huk maki kachamusqa karqan ñuqaman; chaypitaq huk liwru qillqap rulluynin karqan; paytaq ñawpaqniyman mast’arirqan; uqhunpipas hawanpipas qillqasqa karqan: chaypitaq qillqasqa karqan llakikuykuna, waqaykuna, hinaspa ay. Ezequiel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Willakuyqa kimsa kuti nisqa hina rikuchisqa kachkan, chay hinaqa Apocalipsis chunka tawañiyuq kaqpi kimsa angelkunaq willakuyninta unanchan. Chayraykun, kimsakaq angelpa sellasqa willakuyninmi Jerusalén ukhupi kaqkunata sellan, paykunaqa waqaychaykuspa llakikunku iglesiapa huchanmanta hinallataq allpamanta, imaynachus Ezequielpa isqunniyuq kaqpi hinallataq Apocalipsispa qanchisniyuq kaqpi rikuchisqa kasqanman hina.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Israelpa Diosnin hatun k’anchayninmi querubinmanta, maypichus kasharqa, wasipa punku punkllunkama wicharirqa. Hinaspan llaqtarimun llinu p’achayuq runata, mayqenpa ladonpichus qillqanapaq tinterunta apasharqa. Hinaptinmi Señor payta nirqa: Jerusalén llaqtapa chawpinkama puriy, ari, llaqtapa chawpinkama puriy, hinaspa chaypi llapan millay ruwaykuna ruwakusqanrayku waqaspanku, llaqllaspanku kachkakunaq urkunman señalta churay. Ezequiel 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Sellota qillqasqata chaskiqkunaqa waqashanku iglesia-pa huchankunamanta, hinallataq llaqtapa huchankunamantapas; Ezequielpa willakuyninqa awasqa kachkan Jerusalénwan Egiptowanpa historiankupi, iglesiawan kay pacha simbolokuna hina.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Diosman hina levadurantaqa manam llapanpi chinkarachisqachu atiyninta. Iglesiapa ancha hatun peligronnin chaymanta llaquynin tiempopeqa, k’anchaypi sayasqakuq huch’uy huñuqa waqaspanku, llakispanku ima millay ruraykunam allpapi rurasqa kasqanrayku. Ichaqa aswanraqmi mañakuyninku oqarinqa iglesiapaq, chaypi kaq runakuna kay pachapa hina kawsaspanku rurashasqanrayku. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
Kamachikuyqa kaymi: “Llaqta chawpinta puriy, Jerusalén llaqta chawpintapas puriy, chaypi ruwasqa llapa millay abominacionkunamanta waqaq, llakikuq runakunapa urkunman señalta churay.” Kay llakikuq, waqaq runakunaqa kawsay simikunata willakuspa karqanku; qhawachirqanku, yuyaychirqanku, mañakurqankupas. Wakinkuna Dios-ta mana yupaychaspa p’enqaypi churashaqkunaqa arrepentikurqanku, sonqonkutapas Paypa ñawpaqenpi uraykachirqanku. Ichataq Señorpa k’anchayninqa Israelmanta ripusqaña karqan; askha runakuna religiónpa formankunallata ruwaspa qhiparaptinkuqa, atiyninpas, kayninqa mana kasqachu. Testimonies, volumen 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Lamentaciones nisqap p’anqapa contexto-ninpi, waqaywan llakiwan, Apocalipsis chunka tawaq kapitulopi kimsa angelkunata rikch’achispa, lamentaciones nisqakuna hinaspa waqayqa ñawpaq kaq hukñiqin hinaspa iskayñiqin angelkuna kanku, kimsañiqintaq ñak’ariy willakuymi, inti lloqsimuymanta wayrata unanchaq, chaytaq Apocalipsis qanchisniyoq kapitulopi tawa hark’aq angelkuna qochkachkanku.
Egypt
Egipto
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Ezequielpa qillqasqan libropi chunka kimsayuq p’unchawkuna qhawachisqa kashan. Egiptomanta p’unchawkunapa qallarinqa Ezequiel 29:1 nisqapi kashan, chaytaq 587 ñawpaq Cristomanta watata rikuchirqan.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Chunka wata, chunka killapi, chunka iskayniyuq p’unchaw killapi, Señorpa simin hamuwarqan ñuqaman, nispa: Runaq churin, uyaykita churay Faraonman, Egiptopa reyninman, hinaspa paypa contran willakuy, tukuy Egiptopa contranpas: Rimay, hinaspa niy: Kayhinan nin Señor Dios: Qhaway, qanpa contraykin kani, Faraón, Egiptopa reynin, hatun amaruk, mayukunapa chawpinpi siriykuq, chaymi nirqan: “Mayuyqa ñuqap kikinmi, ñuqatataq ruwarqani ñuqapaq.” Ezequiel 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 a.C. wataqa Jerusalén llaqtapa muyuykusqa sinchi hark’aypa watanmi, chay hark’ayqa huk wata kuskanwanraq qallarisqa karqa Jerusalén llaqtapa tukukuyninmanta ñawpaqta. Chay pachapin Ezequiel willakun Diosqa Egiptota urmachinqa nispa, chay urmachisqaña Diospa llaqtanman rikuchinqa imayna pantasqa kasqankuta Egiptopa dragonninpi hap’ipakusqankurayku. Capítulopa tukukuyninkamantaqa willakuy huknin nisqa ruwakun, Egiptoqa Babiloniaman qusqa kanqa nispa; chayhinapin reqsichin maypachachus chunka reykuna Bibliapa profecíanpi qanchis kaq reinonta qunku kunan pacha Babiloniaman—pusaq kaq reinoman, qanchis kaqkunamanta kaqman. Chay profecía hunt’asqa karqa “chunka qanchisniyuq” watakuna qhipaman, 571 a.C. watapi, imaynachus capítulopa tukukuyninpi churakusqa kasqanman hina. Chayraykun capítulo 29qa Egiptowan tinkisqa fechakunamanta ñawpaq kaqta hinallataq qhipa kaqta willakun.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Qanchis chunka qanchisniyuq watapi, ñawpaq killaqpi, killaq ñawpaq punchawninpi, Señorpa simin noqa-man hamurqan, nispa: Runa churiy, Babilonia llaqtapa rey Nebucadrezarqa Tiro contra soldadonkuna-man sinchi llamk’ayta rurachirqan; llapa umakuna q’alayakusqa karqan, llapa rikrankunapas q’arachasqa karqan; ichaqa mana pagota chaskirqanchu, soldadonkunañataqpas mana, Tiro-manta, chay contra llamk’asqankumanta. Chayrayku kayhinata Señor Dios nin: Qhawariy, Egipto suyuta Babilonia llaqtapa rey Nebucadrezar-man qusqani; payqa achka runankunata apapunqa, qapariyninta apakunqa, ima kaqnintapas qichunqa; chaymi soldadonkunaq pagon kanqa. Egipto suyuta payman qusqani chay llamk’asqanrayku, chayta contra sirvisqanrayku, imaraykuchus noqapaqmi llamk’arqanku, nispa Señor Dios. Chay p’unchaypi Israel wasipa waqran wiñariyta paqarichisaq, qamtataq paykuna chawpipi simiykita kicharinaykita qosqayki; hinaspan yachanqaku noqa Señor kasqayta. Ezequiel 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Ishkay chunka wata, ñawpaq killapi, ñawpaq punchawpi, chunka qanchis kaq versículopi nisqa p’unchawqa Ezequielpi chunka kimsayuq p’unchawkunamanta qhipa kaq p’unchawmi; hinaspapas chayllam 573 a.C. watapi octubre killa iskay chunka iskayniyuq p’unchawmanta qhipaman urmaq p’unchawqa. Chayqa Daniel chunka hukniyuqpi, versículokuna tawa chunka iskayniyuq hinallataq tawa chunka kimsayuqpi, “norte llaqtapaq rey” nisqaman Egipto qosqa kasqanta rikuchin, chay hinallataq chunka reykuna qanchis kaq reinonta qanchismanta kaq pusaq kaq reinoman qusqanku chay pacha kasqantapas. Chayqa “Israelpa wasinpa waqranna” saphiyuqmanta t’ikramuspa wiñayta qallarisqan pachapi hunt’akun. Isaíaspiqa Israel t’ikarimun inti lloqsimuq wayra p’unchawpi.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Jacobmanta hamuq qamunankupaqmi sapichakunqaku; Israelqa t’ikarinqa, wiñarinqa, hinaspa kay pachapa tukuy uyanman rurukunawan hunt’achinqa. Isaías 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Ezequiel 29:17 hunt’akuchkaptinmi, Egiptopa dragonninqa papal bestiaman entregasqa kanqa qaylla hamuq Domingo leyman hina; chay qhipa paraqa tupuy atiy mana kasqanwanmi Israelpa hawanman hich’asqa kanqa. Chay paraqa 9/11 p’unchaypim qallarisqa, ch’iqchiynin hina, Cristoqa kawsarimusqan qhipa, Tatanman wicharisqan qhipa, kay pachaman uraykamuspa discipulonkuna pataman samayninta phukusqanwan rikuchisqa kasqanman hina.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristopa rurunkunaman pataman Espíritu Santota samayninta pukllachisqan, hinaspa paykunaman sumaq kawsayta qoykusqanpas, Pentekostés p’unchaypi qusqakunanpaq achka para manaraq chayashaqtin, wak qanchis unu sut’ukunallam karqan.” Spirit of Prophecy, volumen 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Ezequielpa Egiptopa urmananta rimarisqanqa 587 a. C. watapi, muyuykuchisqa watapi, willakusqa karqan; hinaspataq “chunka qanchisniyuq” wata qhipamanmi chay rimarisqa hunt’akurqan. Chayqa “chunka qanchisniyuq” yupaywan rikuchisqa pacha ukhupi hunt’akun, chayhinaqa Daniel 11:40 nisqapa pakasqa historianta rikuchin. Chayqa pachak tawa chunka tawa waranqa sellakusqan tiempollapim hunt’akun, imaynachus Ezequielpa 9 kaq capitulopi sut’inchasqa kashan. Sellakusqan tiempopi qhepa para paramun, ñawpaqta 9/11 pi ch’iqchisqa hina, hinaspataq Domingo kamachiypi hunt’asqa paramusqanwan. Isaías nisqanman hinaqa “inti lloqsimuq wayra p’unchaypi” hunt’akun, Islamqa inti lloqsimuq wayrami, hinaspa Islamqa kimsakaq “ay” nisqallataqmi. Ezequiel mikunanpaq kaq willakuyqa kimsantin willakuymi karqan, chaymanta kimsakaq rakiyqa “ay” willakuymi karqan.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Ezequielpa chunka kinsayuq fechayuq willakuyninkunaqa Jerusalénwan, Egiptowan, Tirowan ima tupachisqa karqan. Llapa kaykunam hatariykachasqa kachkasharqan iskaychakuq sonqoyoq mana kasukuyta, “chunka kinsayuq” yupaywan rikuchisqa hina.
We will continue to consider the dating of Ezekiel in the next article.
Qatiq qillqapi, Ezequielpa p’unchayninmanta rimarisqanchikta qhipa artikulopi qatiqkusun.