There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Ezequiel qillqasqa libropi p’unchawkunamanta “chunka kimsayuq” nisqa willakuykuna kanku; suqtan Jerusalénmanta rimanku, suqtataq Egiptomanta, huktataq Tiro manta. Lliw chay willakuykunaqa hatarikuq mana kasukuypa contextonpi churakusqa kanku, mayqintachus “chunka kimsayuq” yupay unanchaq. Ezequielpa warmin ch’aki onqoywan wañusqan qhipa watapi, kinsañiqin muyuy waqaychaypa qallariyninta señalananpaq, Ezequielqa kamachisqa karqa Egiptopa contranpi rimananpaq, chayta riqsichispa tawa chunka watakuna ch’usaqlla kananta.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Hinallataqmi Egipto allpata ch’inyaykusqa kanqa ch’inyaq nacionkunapa chawpinpi, llaqtankunapas waqllichisqa llaqtakunapa chawpinpi ch’inyaqmi kanqaku tawa chunka watakuna; hinaspan Egipciokunata nacionkunaman ch’iqichisaq, hallp’akunapipas t’aqasaq. Ichaqa kayhinatan Señor Dios nin: tawa chunka watakunapa tukukuyninpi Egipciokunata huñumusaq maymanchus ch’iqichisqa karqanku chay runakunamanta. Hinaspan Egiptopa prisionninta kutichimusaq, Pathros allpaman, tiyakusqanku allpaman kutirichisaq; chaypitaq pisiyasqa qhapaq suyu kanqaku. Ezequiel 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Muyuyqa muyuriyqa qallarikurqan 588 a.C. watapi, hinaspata huk wata qhepaman 587 a.C. watapi Ezequielqa kamachisqa karqan rimananpaq. Chunka qanchisniyuq versículopi, 571 a.C. wata riqsichin Egiptoqa Babiloniaman qusqa kananpaq rurakusqan servicionkunamanta. Bibliapa pacha yupaychayninpi yachaqkunaqa 567 a.C. watamanta 527 a.C. watakama yuyarinku chusku chunka watakuna kasqanta versículokunapi reqsichisqa, hinaspata tarisunchik 587 a.C. watapi ñawpaq juicio willakuq qallarimusqanmantapacha, 571 a.C. watapi chunka qanchisniyuq versículopi Señormi Egiptota Nabucodonosorpa makinman qoykusqanta willakusqankama, huk “chunka qanchisniyuq wata” pacha kasqanta.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Nabucodonosorpa ejercitonqa Tiro llaqtapa contranpi unayta, sasachakuypi hunt’asqa kampañata ruwarqan (muyuykusqa hark’ayqa hina 13 watata hina sayarqan, 586–573 a.C. watakunakama). Soldadokunaqa ancha sinchita llank’arqanku (sapa uman q’alata rutuptin baldokama tukusqa karqan, sapa rikranpas q’epita aparispa q’arachakusunankama llakhsasqa karqan), ichaqa Tiro llaqtamanta kikinmantaqa mana ima allin pagotapas, nitaq haykapas botinta chaskirqankuchu. Kay mana allin chaninyoq llank’ayraykum, Diosqa yuyayninpi churaran Egipto llaqtata Nabucodonosorman qunanta, Tiropa contranpi ejerciton ruwasqan llank’aymanta kutichisqa pagon hina (“wages”).
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Chay wasillapillataq qhepakuychis, paykuna qosusqaykuta mikhuspa, upyaspa ima; arí, llamk’aqqa pagasqanman hina chayta jap’inanpaq allinmi. Ama wasimanta wasiman puriychischu. Lucas 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Chaymiqa Nabucodonosorqa Tirota ñawpaqta hap’irqan, chay chunka kimsa watayuq muyuy tukukuptintaq Egiptota qusqam karqan. Manaraq Tirota hap’ishaspaqa, Jerusalenmi 586 a.C. watapi hap’irqan; chaymantataq Tiro contra chunka kimsa watayuq muyuyta hunt’arqan, hinaspataq Egipto. Jerusalenqa 586 a.C. watapin hap’isqa karqan, Tirota muyuy qallariytaq 586 a.C. watapi karqan, hinaspa 573 a.C. watakama chayarqan. Chunka kimsayuq yupayqa Estados Unidoswanmi tinkisqa.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Pani Whiteqa willawanchis Ezequielpa libronpi Jerusalén llaqtamanta nisqaqa Laodiceapi kaq Qanchis Punchaw Adventista iglesiata rikch’achisqanta, hinaspataq Nabucodonosor, chinchaymanta reyqa qhepa punchawkunapi papal atiyniyta rikch’achisqanta. Iskay chunka qanchisniyuq t’aqapi kaq historiapi rikuchiypiqa, qhepa punchawkunapi llaqtaykimanta suwa runakuna, papal Roma-ta rikch’achispa, chay t’aqapi kimsa kaqkunata atipan. Ñawpaqta Jerusalénta hap’in, chaymantataq Tirota, tukuypiqa Egiptota.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Taripayqa Diospa wasinmanta qallarin, hinallataq Estados Unidospi protestantismopa waqranqa ñawpaqta atipasqa kachkan domingo ley manaraq chayamuchkaptin. Estados Unidospi apostata protestantismopa waqranqa Laodiceapi qanchis p’unchaw adventista iglesiatam hinantin, chaymi “ñawpaq” pacto llaqtata rikuchin, paykunataq qispichisqa saqisqa kanku imaynachus ñawpa Israel llaqta wata 34pi, hinallataq protestantekuna 1844 watapi. Chay ñawpaq pacto Diospa llaqtankunata saqiyqa, 34 hinallataq 1844 watakunapi, iskay waranqa kimsa pachak watayuq Daniel 8:14 qhelqapi willasqa profetiko historiapim iskayninpas rikuchisqa kachkan. Taripayqa Diospa wasinmanta qallarin, protestantismopa waqranqa taripasqa kachkan republicanismopa waqranmanta ñawpaqta.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Chayammi pacha kashanmi Diospa wasinmanta taripanakuy qallarinanpaq; chayqa ñawpaqta noqanchikpi qallarispaqa, imataq tukukuynin kanqa Diospa evangelionta mana kasukuqkunapaq? 1 Pedro 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Egiptopa taripaymanta ñawpaq rimayqa iskay chunka isqunniyuq qhapaqpa ñawpaq ch’iqninpi kashan, hinaspa Egiptowan tantasqa Ezequielpa qhepa p’unchaynin rimarisqaqa chay kikin qhapaqpa “chunka qanchisniyuq” ch’iqninpi kashan. Chay qhapaqqa reqsichin kunan pacha Romata ñawpaqta protestantismopa waqranta atipayasqanta, chaymantataq Tirota, mayqanmi republicanismopa waqran kasqa, chaytaq qaylla hamuq domingo kamachiypi atipayasqa. Sichus Tiro (Estados Unidos) domingo kamachiypi Nabucodonosorpa atipasqan kaptin, Egiptupas makinman qoykusqa kachkan. Chay pachapin papadopa wañuy atiyoq k’irisqan hampikapun. Mana chayllachu, papadopa wañuy atiyoq k’irisqan hampikapun, aswanpas Ezequiel willawanchis kayqa qhepa tamyapa pachanpi pasasqanta.
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 29:21.
Chay p’unchaypi Israelpa wasinpa waqran t’ikrayta paqarichisaq, qamtaq paykunapa chawpinpi simiykita kicharinaykipaq qonqaykusaq; hinaspan yachankakuq ñoqa Señor kasqayta. Ezequiel 29:21.
Jacob and Israel
Jacobwan Israelwan
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Isaiasqa riqsichinmi Israel lloqsimuspa, wayt’aspa, hinallataq tukuy kay pachata ruruwan junt’achin. Paraqmi chay kimsa puriyninkunata—lloqsiyta, wayt’ayta, hinaspa ruruta apayta—rurachin; hinaspapas, Isaiasman hina, qhipa paraqa chayamun “sinchi wayra” sayachisqa kaptin. Astawampis riqsichinmi lloqsimuy, wayt’ay, hinaspa ruruta apay pacha ukhupi Jacobpa huchankuna pichasqa kananpaq kasqanta; chay hebreo simi “pichasqa” nisqaman tikrasqaqa huchankunamanta allinchasqa, pampachasqa kasqanta nin.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Quntawanmi, wiñaypaq lluqsichiptiki, paywanmi rimanakunki; payqa sinch’i wayranta hark’an inti lloqsimu wayra p’unchawpi. Chayraykun Jacobpa huchan pichasqa kanqa; kaymi llapan rurun huchanta apanankupaq: hayk’aqmi altar rumikunata llipinmanta ruwasqa qhata rumikunahinata ch’aqchusqa tukuchin, chayqa sach’a wak’akuna hinallataq lantikunaqa manam sayarinqachu. Isaías 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
May pusaq wayrakuna (sinch’i wayran) ch’aqwaymanta hark’asqa kaptinmi, pachak tawa chunka tawa waranqa runakunapa sellakusqanku qallarin, hinaspataq Adventismopi yachaqkuna, mana alli runakunawan tukuypaq rakisqa kanku, tukuy kaykunataq “inti lloqsimuy wayra p’unchaypi” hunt’akunku. Sellakuy pachaqqa 9/11 nisqapi ch’uya unu ch’iqchiywanmi qallarin, hinaspataq domingo kamachiypi hunt’asqa para hich’aywanmi tukuyninman chayan, chaypim allpaqa rurukunawan hunt’asqa kanqa. Sellakuy pachaqqa Malakías kimsaman hina progresivollam ch’uyanchasqa, pichasqa, qichusqa puriy. Ichaqa, Ezequiel iskay chunka isqunpi qallarikuq p’unchaykunawan tukukuq p’unchaykunawan rikuchisqa chunka qanchis wata pacha ukhupiqa, Biblia profeciapi suqta kaq qhapaq suyuta atipayqa Jerusalénwanmi rikuchikun, Protestantismpa waqra-nisqanpa unanchaqnin hina—iglesiata; hinaspataq Tirowan, waqra-nisqan utaq Republicanismopa unanchaqnin hina—estado. Tirota chunka kimsa wata muyurispa hark’ay tukukuyninmanta qhipallataq, chunka qhapaqkunaq qanchis kaq qhapaq suyuta atipayqa Egiptowanmi pasan. Jerusalén, Tiro, hinaspataq Egipto atipaykuna kimsantinmi “Israelpa wasinpa waqran” saphinchakuspa wiñayta qallarinan p’unchaypi pasan, hinaspataq simipa kichariynin qusqa kan.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Ezequiel sacerdotepas, Zacharias sacerdotepas, iskayniyuq upallaykunaqa Domingo leypi tukukun, chay p’unchaypi Estados Unidospas Balaampa asnunpas rimanku. Señorqa Israelpa wasinta “simipa kichariyninta” qun Domingo leypi. Chaymantaq Jacobpa huchankuna pichasqaña kanku, sutinpas cambiasqa karqan Israelpa wasi nisqaman. Willakusqankuqa sut’inchaymanta kimsa kaq testigowan rikuchisqa kachkan, chay upallayqa Danielwan sut’inchasqa, paymanmi chaymanta Daniel qillqapa chunka hukniyuq kapitulumanta willakuy qusqa, chaymi Habacucpa rikuyñinpas, chaymantaqa “riman, mana llullakuspan.” Ezequiel, Zacharias, Danielpas tinkunku kimsa kaq angelpa hatun qapariynin willakuyninwan, hinallataq Jeremiaspas chunka pichqayuq kapitulumpi, Diospa simin kananpaq prometisqa kasqanwan, sapaq ñawpaq ñak’ariy-mana hunt’akuymanta kutirimuptinqa.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
¿Imaraykunataq ñak’ariyniyqa wiñaypaq hina, ch’akiyqa mana hampiy atikuq, hampisqa kayta mana munaspa? ¿Qanri noqapaqqa llullakuq hina, ch’akiq unu hina kanayki? Chayrayku kayhinata nin Señor: Sichus kutirinki, chayqa yapamanta kutichisqayki, ñawpaqniypi sayankiq; hinallataq allin kaqta mana allin kaqmanta rakinki chayqa, simiy hina kanki. Paykunaqa qamman kutimuchunku; ichaqa ama qanqa paykunaman kutiriychu. Jeremías 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Jesúsmi qallariyta tukuywan rikuchin, hinaspapas 9/11 pi ch’iqchisqa unu mallkikuna wiñachirqan, Jacobpa mallkinpas wiñayta qallarin; qhepamanmi, Jacobpa huchan pampachasqa kaptin, Israelpa wasin rimarinqa. 9/11 pi para ruwasqan wiñariyqa rikuchin sellakusqa tiempopa tukukuyninpi huk wiñariyta, chaypi “waqra” Israelpa wasinmanta wiñarimun, maypichus apostata Protestantismopa hinallataq Republicanismopa waqrankuna Nebucodonosorpa atipasqan kanku.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Chaypiqa llulla waqra Protestantismpa nisqapa sutinchayninqa cheqaq waqra Protestantismpa nisqawan tupachisqa kashan, imaynachus Aarónpa t’oqon mallkirisqa kasqanwan Israelpa ayllunkunapa wakin t’oqunkunamanta sapaqchasqa rikuchisqa karqan hina. Ezequielpa iskay chunka isqonniyuq capítulo pi iskay p’unchay willakuykunaqa pachak tawa chunka tawa waranqa akllasqakunapa unanchanta oqarichisqa kasqan historianta reqsichin, utqaylla hamuq domingo kamachiypi.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
T’ikray, sisay, hinaspa kay pachata rurukunawan hunt’achiy ruwayqa qallarirqan qhipa tamya ch’iqchisqa kasqanpi 9/11 p’unchawpi, hinallataq Pentecostés pacha qallarirqan Cristo disipulonkuna pataman samayninwan wak pisiy yaku sut’uchakunata puqhichisqanwan, chaymi apamurqan Pentecostésman, maypicha hunt’asqa taksiy rikch’ariy tukuy sonqowan uraykamurqan. 9/11 p’unchawpi sisayqa, Jacobpa (qichuqninpa) pichasqa kaynin qallarikuyninpi, mayqinchus sellasqa pacha kasqan, rikch’achirqan Israel wasipa (atipaqpa) sisayninta domingo kamachiy p’unchawpi. Tukukuyninpi sisayqa señalachkan huk sapa kayta ñawpaq pacto llaqtankuna ukhupi kaqkunawan huk pachak tawa chunka tawa waranqakunawan chhikanta, imaynatachus Carmelo Orqopi nina uraykamusqan Elías profetawan Baalpa profetankuna chawpinpi chhikanta rikhurichirqan hina. Chay chhikanakuyqa rikch’achisqa kachkan huk clase runakunawan, paykunaqa proféticamente p’enqakusqakuna kan llulla allin kawsay chaymanta hawka kay willakuy rayku; huk claseqa proféticamente kusisqakuna kanku, paykunaqa mana hayk’aqpas p’enqakunkachu.
The Six Dates of Egypt
Egiptopa Soqta Punchawkunan
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezequielqa Egiptowan tawa chusku huk p’unchawkunata reqsichin, chay p’unchawkunaq iskayniyuqninqa preso kasqaykuq chunka hukniyuq wata kasqanta señalan, wakin iskayniyuqtaq preso kasqaykuq chunka iskayniyuq wata kasqanta señalan.
The Siege of the Eleventh Year
Chunka huk watapaq Muyuy Sitiakuynin
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Hinaspanmi karqa chunka hukniyuq watachapi, ñawpaq killa pi, kikin killapa qanchis p’unchawninpi, Señorpa simin hamuwarqa ñoqaman, nispa: Runaq Churin, ñoqaqa pakirqani Egiptopa rey Faraonpa makinta; hinaspan qhawariy, mana watasqachu hampisqa kananpaq, mana vendawan watasqachu kallpachakunanpaq, espada hap’inanpaq kallpayuq kananpaq. Ezequiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Chayqa pasaran chunka hukniyuq watapi, kinsa kaq killapi, killapa huk kaq p’unchayninpi, Señorpa simin hamuwarqan ñoqaman, nispa: Runaq Churin, rimay Egiptopa reynin Faraonman, hinaspa paypa achka runankunaman: ¿Pitaq qam rikch’akunki hatun kayniykipi? Ezequiel 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Presokun watapi chunka hukniyuq watapi, Egiptopa, Faraonpa makinkunapas p’akirqusqa kanku, Babiloniapa makinkunataq kallpanchasqa kanku kimsa chunka kaq p’unchawpi. Kimsa chunka hukniyuq kaq p’unchawpi, chunka hukniyuq watapi, Egiptopa urmakuyninpas, chaypa kay pachaman chayananpas sut’inchasqa kanku.
The Twelfth Year & Jerusalem’s Fall
Chunka Iskayniyuq Watapi hinallataq Jerusalénpa Urmaynin
The two dates in the twelfth year are located in Ezekiel thirty-two.
Chunka iskay p’unchawkuna, chunka iskayniyuq watapi, Ezequiel kimsa chunka iskayniyuqpi kachkan.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Chaymi pasasqa, chunka iskayniyuq watapi, chunka iskayniyuq killapi, killa qallariy p’unchawpi, Señorpa simin hamuwarqan ñuqaman, nispa: Runa Churi, Egipto suyupa rey Faraonpaq waqay taki oqarispa, payta niy: Qanqa llaqtakunapa chawpinpi wayna leonhinam kanki, lamar qochakunapipas hatun challwahinam kanki; mayukunawan lluqsimurqanki, chakiykikunawan yakukunata turbarqanki, mayunkunatapas q’añucharqanki. Kayhinatan Señor Dios nin: Chayraykun qanmanta redniyta mast’arisaq achka runakunapa huñunwan; paykunataq redniypi oqarimusunkiku. Ezequiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Chaymantaqa karqapas, chunka iskayniyuq watapi, killapa chunka phisqayuq p’unchawninpi, Señorpa simin hamuwarqan ñuqaman, nispa: Runa Churi, Egipto llaqtapa achka runankunamanta waqay, hinaspa urayman wikch’uy paykunata, paytapas, reqsisqa suyukunapa ususinkunatapas, kay pachapa aswan uray partenkunaman, t’ukuman uraykamuqkunawan kuska. Ezequiel 32:17, 18.
Pharaoh and His Multitude
Faraón llaqtanwan kushka runakunaqa
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Kinsa chunka hukniyuq qhapaq qillqapi Egipto llaqtapaq willakusqanmanta, tukukuq ch’usaq simikuna kaynata nin:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Llaqtakunata katkatichirqani urmayninpa qapariyninwan, payta uku pacha-man wikch’uykuspa, t’uquman uraykamuqkunawan kuska; hinaspa Edenpa llapa sach’ankuna, Libanopa akllasqa aswan allin sach’ankuna, llapa unu upyaqkuna, kay pachapa aswan ukhu cheqenkunapi sonqochasqa kanqaku. Paywan kuskataqmi uku pacha-man uraykurqanku, espadawan wañuchisqakunapa kasqankuman; hinallataq paypa kallpan karqanku, llaqtakuna ukhupi llanthun uranpi tiyakuqkuna. ¿Pitaq qam hina kanki kayhina yupaychasqa kashaykipi, hatun kayniykipipas, Edenpa sach’ankuna ukhupi? ichaqa qampas Edenpa sach’ankunawan kuska kay pachapa aswan ukhu cheqenkunaman uraykachisqa kanki: mana señalniyuqkunapa chawpinpi sirinkinki, espadawan wañuchisqakunawan kuska. Kaymi Faraón, llapa aypayninwan kuska, nispa nin Señor Dios. Ezequiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Kimsa chunka iskayniyuq capítulope Egiptomanta willakuyninpi, qhipa versículokuna kimsa chunka hukniyuq capítulo nisqaman kutimuspata aswan hatunyachin, hinaspata huk kikin tukukuq rimaytapas churan.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Payqa kawsak runakunaq allpanpi manchakuyta churani; chayrayku mana señalakusqakunapa chawpinpi churakusqa kanqa, espadawan wañuchisqakunawan kuska, Faraónpas tukuy achka runankunawan kuska, nispa nin Señor Dios. Ezequiel 32:32.
The Seventeen years of Chapter Twenty-nine
Iskay chunka qanchis watakuna, iskay chunka qanchisniyuq capítulopeqa
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Iskay chunka qanchisniyuq wata qhipaman pusaq chunka iskayniyuq qillqapi rikuchisqa p’unchawkunaqa riqsichinku Nabucodonosorpa Egipto suyuta atipasqanta, hinallataq Egipto suyupa tawa chunka watayuq ch’usaqyayninta. Tawa chunkaqa chunlla puriyta rikuchin, waranqa watakunapi kay pacha ch’usaq kasqanta unanchaspa.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Kay pachata qawarirqani, hinaptinmi mana imayna kayniyoq, ch’usaq karqa; hanaq pacha qawaspaymi, mana k’anchaynin karqachu. Urqukunata qawarirqani, hinaptinmi khatatatanku karqa, llapa moqokunapas kuyurirqanku. Qawarirqani, hinaptinmi mana runa karqachu, hanaq pacha p’isqunkunapas llapallanku ayqekusqaña karqanku. Qawarirqani, hinaptinmi rurun apaq allpa chunyaq karqa, llapa llaqtankunapas Señorpa ñawpaqenpi, sinchi phiñakuyninrayku urmachisqa karqanku. Kayhinatan Señor nirqan: Llapa kay suyu chunyaqmi kanqa; ichaqa manam tukuyta tukuyninta rurasaqchu. Jeremías 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Ezequiel iskay chunka qanchisniyuqta tawa watakuna Egipto suyupa ch’usaqyayninpa tukukuyninpi, mana allin runakunapa qhipa kawsarimuy-ninku hinaspa tukuypaq chinkachisqa kayninku rikuchisqa kachkan.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Manchakuypas, t’oqoman urmaypas, toqllapas qampaqmi kan, ay allpapi tiyaj runa. Hinallataq kanqa: manchakuypa qaparimayninmanta ayqeqqa t’oqoman urmanqa; t’oqopa chawpinmanta lloqsejtaq toqllapi jap’isqa kanqa. Hanaqmanta ventanakuna kichasqañam kachkan, kay pachapa cimientonkunaq saphinkunapas kuyurin. Allpa tukuyta p’akikapun, allpa llapan chinkaripun, allpa ancha kuyuchisqa kan. Machasqa runahinam allpa kayman chayman muyunqa, chukllahinataq astakunqa; huchanpas paypa patanpi llasa kanqa; urmanqataq, manañam kutimunqachu. Chay p’unchaypitaq Señorqa hanaqpi kaq altojkunapa ejercitonta, hinallataq kay allpapi kaq reykunatapas castiganqa. Paykunataq t’oqopi presokuna huñusqahinallam huñusqa kanqaku, carcelpitaq wisq’asqa kanqaku; achka p’unchaykunamanta qhepatataq watukusqa kanqaku. Isaías 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Egiptowan tinkisqan suqta p’unchawkuna huñusqan Ezequielpa willakuyninqa rejsichin kay pachapi dragón atiyniyuqkunapa qhepaman tukukuq chinkayninta, mayqinchus qallarin mana unayllaña hamuq Domingo leywan, hinaspataq millenio tukukuynin kama millenio tukukuynipi mana allin Egipto runakunapa qhepaman tukukuq chinkayninkama.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Profecíaq willakuypiqa uywaqa llulla profetawan kuska ninapa quchaman chayan, chaymi Cristopa iskay kutin hamuyninta rikuchin; ichaqa dragónpa atiynin ninapa quchapi chinkachisqa kayninqa waranqa watakuna tukukuyninpimi kachkan.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Hina uywapisqa karqan, paywan kuska llulla profetapas, paypa ñawpaqninpi milagrukunata rurashaq, chaykunawanmi engañarqan uywapa señalta chaskiqkunata, hinaspa paypa rikchayninta yupaychaqkunatapas. Iskayniykum kawsashaqlla hich’arparqaku asufriwan rawraq nina quchaman. Puchuqkunataqa wañuchirqaku caballopi tiyakuqpa espadanwan, chay espadataq siminmanta lluqsimurqan; llapa pichinkukunapas aychankuwan saqsachisqa karqaku. Apocalipsis 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Uywaqa animal falso profetawanqa profecía nisqaman hina tukunku Cristoqa iskay kutin kutimuyñinpi; ichaqa dragónqa waranqa wata qhipamanmi paypa destinowan tinkun Cristoqa kinsa kutin kutimuyñinpi.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Hinaqaspita uraykamuqta huk angelta rikurqani, makinpin kaq mana tukukuq ukhuta kicharinan llavinta, hinallataq hatun watanata apaqta. Hinaqtinmi dragonta hap’irqan, chay ñawpaq mach’aqwayta, supay kasqanta, Satanás sutiyuqta, waranqa watakunapaq watarqan. Hinaqtinmi mana tukukuq ukhuman wisch’uykurqan, wisq’arqan, hinallataq sellota churapurqan, amaña nacionkunata pantachinampaq, waranqa watakuna hunt’akunankama; chaymanta qhipatataq pisilla p’unchawkunaqpaq kacharichisqa kanan tiyan. Apocalipsis 20:1–3.
The Eleventh and Twelfth Years
Chunka huk wata chunka iskayniyuq watakuna
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Ezequiel iskay chunka qanchisniyuq t’aqapi iskay p’unchayninkunapi churakusqa “chunka qanchisniyuq” watakuna pachaqa prisionman apasqa kaypa chunka watapi qallarikuspa, iskay chunka qanchisniyuq watapi tukukapun. Kimsa chunka t’aqapiwan kimsa chunka hukniyuq t’aqapipaq willakuykunaqa chunka hukniyuq watapi qhawarichisqa karqan, hinaspataq kimsa chunka iskayniyuq t’aqapipi churakusqa iskay p’unchaykunaqa prisionman apasqa kaypa chunka iskayniyuq watapi qusqa karqan. Chunka watapi qallariq, Jerusalén llaqta muyuy unquypa qallariyninman hina qayllapi kaq chunka qanchisniyuq watakuna pachaqqa, kimsa chunka t’aqapiwan kimsa chunka hukniyuq t’aqapipi qhawarichisqa chunka hukniyuq watapi iskay Egipto willakuykunawan qatipakurqan. Tinkuchisqa kaspa, chunka hukniyuq watapi iskay willakuykunaqa Domingo kamachikuy manaraq hamuqllaptin huk willakuyta rikuchin. Chunka iskayniyuq watapi wakin iskay Egipto willakuykunaqa 586/585 a.C. watakunapi Jerusalén llaqtapa thuñisqa kayninpi utaq chaymanta pisillata qhipamanpas pasakurqan.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
Cristopa hamusqanmanta willakuyninqa Chawpi Tutan qapariy willakuypaq huknin kashan, chaymi Domingo kamachiypi hatun qapariy willakuyman tikran. Domingo kamachiy manaraq chayamuchkaptin, Egiptomanta iskay willakuykuna willakuykuchkan; hinallataq Domingo kamachiypi utaq chaymanta chayraq qhepantapi, Egiptomanta iskay willakuykuna willakuykuchkan. Chay iskaychasqa willakuykuna, huk wata ukhupi qusqa kasqanrayku, Jerusalén llaqtapa thuñisqanman tukukuq muyuychasqa hark’ay pachapi, hinaspa wakin iskay willakuykuna Domingo kamachiypi, iskay kaq angelpa willakuyninta rikuchin, maypichus wiñaypaq iskaychay kashan.
A second message is always followed by the third message.
Iskay ñiqi willakuyqa sapa kuti kimsa ñiqi willakuywan qatiqmi.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Qillqawanpas rimayninwanpas willakuyta waqyaspa uyarichinanchikmi, nisqanman hina allinchaspa, ñawpa rimaykunaq churakusqanta qhawachispa, chay profecíakunapa churanakuyta rikuchinanchik, mayqinchus kimsay kaq angelpa willakuyninman apamuwanchik. Manam kimsay kaqqa kanmanchu huk ñawpaq kaqta, iskayñiqin kaqtapas mana kachkaptinqa. Kay willakuykunataqa pacha llapa runakunaman qunanchikmi qillqasqakunapi, rimariskakunapipas, profecía historiapa siqinpi rikuchispa ima kaqkunachus karqan chaykunata, hinallataq ima kaqkunachus kanqa chaykunatapas.” Selected Messages, libro 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Kinsa kaq ñiqin willakuypiqa pruebapi kay punku wisq’asqa kachkan. Pruebapi kayqa Estados Unidospaq wisq’akun domingo kamachiywan, hinallataq pruebapi kayqa llapa pachapaq wisq’akun Michael sayariqtin. Iskay wisq’asqa punkukunaqa kinsa kaq willakuyta rikuchinku, chaymi wiñaypaq ñawpaqman purin iskay kaq willakuqwan, mayqinchus sapa kuti iskay rikch’ayninniyuq willakuy kan.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Iskay ñiqin angelpa kallpachasqankaqa hunt’akusunmi Chawpi Tuta Qapariypa willakuyninwan huñukunqanpi. Runakunapaq nisqa iskay willakuykuna, imaynachus Ezequielpa nisqankunapi Egiptomanta kimsa chunka ch’usaqniyuq, huk kimsa chunka hukniyuq t’aqakunapi rikuchisqa kashan, reqsichin maypachachus Chawpi Tuta Qapariypa willakuynin iskay ñiqin angelwan huñukun; hinaspa kimsa chunka iskayniyuq t’aqapi iskay willakuykunataq reqsichishanku kimsa ñiqin angelpa kallpachasqa kayninta hatun qapariypi.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Ezequielpa ruedankunaq runakunapa ruwayninkunapa sasachakuy chakrusqa puririyninmi qhepaman runakunaqpaq qhipa willakuyta reqsichin, chaymi kinsa kaq angelpa willakuynin; chay kinsa kaq angelqa huk ñiqin kaqpas iskay ñiqin kaq angelpa willakuyninkunamanta hukchasqa kasqa. Domingo kamachiy manaraq chayamuchkaptin Chaupi Tuta Qapariy, hinaspa domingo kamachiy qhepaman hatun qapariyqa, Ezequielpa tawa p’unchawninkunawanmi rikuchisqa, chaykunaqa iskay chunka qanchisniyuq wata ukhunpi urmaykunku, capitulo iskay chunka isqonpa alfa hinaspa omega p’unchawninkunawan, chaykunaqa Daniel chunka hukniyuq capitulo, tawa chunka versiculopi pakasqa historiwan tupanku, imaynachus chay kikin capitulopi chunka hukniyuqmanta chunka suqtayuq versiculokunapi rikuchisqa kasqan hina.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Daniel qanchis chunka kapítulopi, Danielqa, Ezequiel hina, upallachisqa karqan. Danielpa upallakuyninqa kimsa llamk’akuykunapa chawpinpi ruwasqa karqan; ñawpaq llamk’akuywan kimsa kaq llamk’akuyqa angil Gabrielmanta hamurqan, chawpi kaq llamk’akuytaq Cristopa llamk’akuynin karqan. Danielqa, Pedro hina Cesarea-Filipiwan chakatawan chawpinpi kasqanmanta hina, chawpinpi kachkan. Chay chawpinpi Pedromi hatunchasqa Cristota rikurqan, imaynan Danielpas chunka kaq kapítulopi rikurqan hinata. Chay kimsa angilkunamanta chawpi kaqqa iskay ñawpaq willakuykunamanta hukllachasqa iskay kaq willakuymin.
5th Day of the 4th Month & 1844
Kinsa p’unchay 4 ka killaq, 1844 wataqpi
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Ezequiel qillqasqa huk ñiqinpi, hukniyuq iskayniyuq versículokunapi, Ezequiel kachkan tawa killapa pichqayuq p’unchayninpi, chaymi tupachkan 1844 watapi qanchis kaq killapa kuyuypa chawpinwan. Ezequielqa kachkan April 19 p’unchaymanta octubre 22, 1844 p’unchaykama chawpipi, hinallataqmi Samuel Snow, 1844 watapi Chisya Waqaychaqpa willakuqnin, Boston llaqtapi kay willakuyta ñawpaq sut’i rikuchisqanta qhawachkaspa, April 19 p’unchaymanta qhipa 93 p’unchaykunapi, hinaspa punku octubre 22, 1844 p’unchaypi wichq’akusqanmanta ñawpaq 93 p’unchaykunapi. Samuel Snowqa Boston llaqtapi kasharqan julio 21, 1844 p’unchaypi, qanchis kaq killapa kuyuy chawpipi, mana yachaspaña profecía hina Pedrowan tukuyrikuypa Orqopi sayashasqanta, Ezequielwan kinsa chunka wata kaqpi chunka qanchisniyuq Jubileo muyuy iskay kaqpi, hinaspa Danielpa iskay kaq llamk’aywan chunka kaq qillqapa espejoyuq rikuy ninapi. 2026 wataqa qanchis chunka Jubileo muyuypa tawa chunka qanchisniyuq watanta rikuchin, chaymi 2028 watapi tukukun.
Tyre
Tiro
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Manaraq Jerusalénmanta Ezequielpa suqtan willakusqan p’unchawkunaman kutispa, ñawpaqtaqa Tiro contra willasqa huk p’unchawta riqsichinanchikmi.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Chunka chunka karqa chunka hukniyuq watapi, killapa ñawpaq p’unchayninpi, Señorpa simin hamuwarqa ñoqaman, nispa: Runa churiy, Tiroqa Jerusalénpa contranpi nirqanrayku: “¡Ajá! Llaqtakunapa punkunkuna kaqmi p’akirparisqa; kunanqa ñoqamanmi kutimun; hunt’asqañam kasaq, payqa ch’usaqyachisqa kaptin”, chayrayku kayhinata nin Señor Dios: Qhawariy, Tiro, qanpa contraykipim kani, achka nacionkunatan qampa contraykiman oqarichisaq, lamarpa olankuna oqarimusqankuman hina. Paykunataq Tiropa murallankunata thuñichinqaku, torrenkuna-taq urmachinqaku; allpantaq hich’uspa qespichisaq paymanta, qaqapa patanman hinataq ruwasaq. Lamar chawpinpim redes mast’arina k’iti kanqa; imaraykuchus noqa rimarqani, nin Señor Dios; nacionkunapa saqueonmanmi tukunqa. Chakrapi kaq ususinkunataq espadawan wañuchisqa kanqaku; hinaspataq yachanqaku noqa Señor kasqayta. Señor Diosqa kayhinatan nin: Qhawariy, Tiropa contranman apanisaq Babiloniapa reynin Nabucodonosorta, reykunapa reyninta, norte lawmanta, caballokunawan, carretakunawan, caballopi puriqkunawan, tropakunawan, achka runakunawanpas.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Payqa wawaykikunata chakra pampapi espadawan wañuchinqa; hinaspa qanpa contraykipi sinchi pukarata ruwaspa, allpata montontaqa wicharichinqa, hinaspa escudonta oqarispa qampa contraykipi sayachinqa. Hinaspa guerrapa makinankunata perqaykikunapa contranpi churaykunqa, hachasninkunawanmi torreykikunata urmachinqa. Caballonkuna achka kasqanrayku allpanpa ñutquyninmi qanta pakaykusunki; perqaykikuna chukchurinqa caballero runakunapa, ruedakunapa, carreta guerrakunapa qaparikuyninwan, punkuykikunaman haykuspan, imaynan huk llaqtaman p’akiy ruwasqa kaptin haykunku hina. Caballonkuna chakipallanwanmi llapa calliykikunata saruchinqa; espadawanmi llaqtaykita wañuchinqa, sinchi guarnicionniykikunapas pampakama urmaykunqa. Hinaspa qapaq kayniykita suwaqllanku, rantikuykiwan ruwasqa qhatuykitapas apaqllanku; perqaykikunata urmachinqaku, munay wasiykikunatapas thuñichinqaku; rumiykikunata, kaspiykikunata, allpaykipa ñutquynintawan yaku chawpinmanmi wikch’uykunqaku. Hinaspa takiyniykikunapa qapariyninta tukuchisaq; arpankunapa sonidonpas manañam uyarisqañachu kanqa. Hinaspa qanta rumi puntaman rikch’achisaq; challwa redes mast’anapa chiqanmi kanki; manañam hukmanta hatarichisqañachu kanki; noqan Señor rimarqani, nispa Señor Dios nin.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Kaynataqmi Señor Diosmi Tiro llaqtaman nin: ¿Manachu isla-kuna qhataqyanqaku qan urmaykiq ruqyasqan uyarikusqanrayku, k’irisqa runakuna waqaptinku, wañuchiy chawpiykipi ruwakusqanmanta? Chaymanta lamar qapaqkuna llapanku tiyanankumanta uraykamuyninqaku, p’achankuta churakusqankumanta qichunqaku, bordasqa p’achankutapas urqunqaku; manchariywan p’achakukunqaku; pampapi tiyaykunkuña, sapa pachapi suysuykanqaku, qanmantaq mancharisqa muspharisqa kanqaku. Hinaspan qanmanta waqay taki oqarinqaku, nisunki: ¡Imaynataq chinkachisqa karqanki, lamar puriq runakunaq tiyasqan, sutichasqa llaqta, lamarpi kallpasapa karqan, paypas tiyaqninpas, llapa chaypi tiyaqkunaman mancharinankuta apachiq! Kunanqa isla-kuna qhataqyanqaku urmayki p’unchawpi; arí, lamarpi kaq isla-kunapas ripukuynikimanta llakikuyanqaku. Señor Diosmi kaynata nin: Maypachachus qanman churasqayki ch’usaq llaqtata hina, mana tiyasqa llaqta-kunaman rikch’akuqta; maypachachus ukhu yakuta qanman wicharichimuspa, achka unu-kuna tapanqaku; maypachachus urquman uraykuqkunawan kuska uraykachisqayki, ñawpaq pacha runakunawan, allpaq aswan uran chiqninpi churasaqki, unaymanta pacha ch’usaq cheqekunapi, urquman uraykuqkunawan kuska, ama pipas qampi tiyachunpaq; hinaspan kawsaqkunaq hallp’anpi hatunchayta churasaq; mancharina tukuchisqayki, manañataq kanqichu; mask’asqa kaspaykipas, manañam hayk’aqpas tarisqa kankiñachu, nispa Señor Dios. Ezequiel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Tiro llaqtapa willakuyñinqa Jerusalén llaqtata thuñichisqa watapi willakusqa karqan, chaymi Bibliapi profeciakunapa soqta kaq qhapaq suyuta urmachisqanta rikuchin, utqayllam hamuq domingo kamachiypi. Domingo kamachiypi, Estados Unidos (Tiro) profecía hina kusikun, imaraykuchus Jerusalénta urmachisqanrayku; chay Jerusaléntaqa Hermana White sut’inchan Laodicea nisqa Qanchis P’unchaw Adventista iglesiata kasqanta, mayqintachus Ezequiel “llaqtakunapa punkunkuna” nispa sutichan. Tiroqa reqsichin Jerusalénqa ñawpaq pachapi “karqan” llaqtakunapa punkunkuna nisqanta. “Punku” nisqaqa profecíapi iglesia hinam.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Payqa mancharisqa karqan, hinaspataq nirqan: ¡Mayna manchayqa kay cheqaqa! Kayqa mana hukchu, Diospa wasinmi; kaymi hanaq pacha punkunpas. Chaymantataq Jacob tutamanta paqarinman hatarirqan, uma churananpaq churakusqan rumi-ta hap'ispa, huk sayachisqa rumita hina sayarichirqan, hawanman-taq aceite ta churapurqan. Chay cheqaqa sutinta Betel nispa suticharqan; ichaqa ñawpaqtaqa chay llaqtapa sutin Luz karqan. Génesis 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
“Betel” nisqaqa nin “Diospa wasin” nisqanta. Tirotaq kusikun, Laodicea sutiyuq qanchis p’unchawpa Adventista iglesiata inti yupaychayta kallpachakuyta chaskinankupaq ñit’isqanrayku. Ichaqa, inti yupaychayta kallpachaqkunapa pantasqa kusikuyninku kachkaptinpas, Diosqa Ezequiel nisqanpi nin: “Qanpa contraykipim kani, Tiro llaqta, achka nacionkunataq qanpa contraykiman wicharimunqaku, lamar qochapa olaskuna wichariq hina. Paykunaqa Tiropa pirqankunata thuñinqaku, torrenkunatapas urmachinqaku.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Tiroq pirqankuna” nisqaqa Tiroq amachakuyninta rikuchin. “Pirqa” nisqaqa Chunka Kamachikuykunapa unanchanmi.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Kaypi profetaqa willakuchkan huk llaqtata, mayqankunachus llapa runakuna cheqaq kaymanta hinaspa chiqnin kaymanta karunchakusqa pachapi, maskhashanku kutichiyta chay yuyaykamachiykunata, mayqankunachus Diospa qhapaq suyuyninpa cimienton kasqankuta. Paykunaqa huk llikaqpa allinchayniqninmi, Diospa kamachikuyninpi ruwasqa p’akikuyta—chay perqata pay churarqan akllasqa runankunapa muyuriqninku, paykunata amachanapaq; hinaspa kasukuy paypa justicia, cheqaq kay, ch’uyanchay nisqa kamachikuyninkunamanqa kachkan wiñaypaq paykunapa waqaychanankupaq.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Diospa kamachikuyninqa huk hark’ana perqam; ichaqa perqakuna, achka rimaypi, iskay kamachiy yuyaykunata rikuchin, chaykunaqa “hark’arqan” hinaspa paqarichirqan Tiro llaqtapa qhapaq kaynintawan allin ruwasqan atipayninta, Estados Unidos-pa Republicano waqra nisqap unanchan kasqanman hina.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Hinaspa iskay waqrayuq karqan ovejaman rikch’akuq.’ Ovejaman rikch’akuq waqrakuna wayna kayta, mana huchayuq kayta, llamp’u sonqoyuq kaytawan rikuchin, chaymi allinta rikuchin Hukllachasqa Estados Unidospa kasqanta, profetaman 1798 watapi ‘wichariq hamusqan’ hina qhawachisqa kaptin. Ñawpaqta Amerikaman ayqekuq cristiano qarqusqakuna, reykuna ñak’arichisqanmantawan sacerdote-kuna mana much’uy atinanmanta pakakuyta mask’aqkunamanta, achkha runakuna karqanku hatun civil hinaspa religioso libertadpa ancha hatun cimientonpi huk gobiernota sayarichiyta munaspa. Paykunapa yuyayninkuna tarirqan Independenciapa Declaración nisqapi maypin rimarin chay hatun cheqaqta: ‘llapa runakuna kikillanmanta paqarichisqa kanku’ hinaspa mana qichuy atina derechowan qoykusqa ‘kawsayman, libertadmán, hinaspa kusikuyta mask’anaman.’ Hinaspa Constituciónqa llaqtamasikunaman garantizaykun sapanka kamachikuy derecho-ta, chayrayku kamachin akllasqa representanekuna runakunapa votonwan akllasqa kaspa leykunata rurachinqaku hinaspa purichinqaku. Religiosopi iñiy libertadpas qorqasqa karqan, sapanka runa Diosta yupaychananpaq saqisqa kaspa sonqonpa yuyachisqanman hina. Republicanismo hinaspa Protestantismo tukurqanku nacionpa hatun kallpachaq principiosninman. Kay principioskunaqa pakasqa willakuyninmi kallpanpa hinaspa qhapaqyayninpa. Cristiandad entero ukhupi ñak’arisqa hinaspa urmachisqa runakuna kay allpaman qhawarirqanku interéswan hinaspa suyaywan. Millones runakuna mask’arqanku kay mama quchapa patankunata chayayta, hinaspa Estados Unidosqa hatarirqan kay pachapi aswan atiyniyuq nacionkunapa chawpinpi huk chiqanman. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Uywakuna hina iskay waqrawan, dragónpa siminwan kay unancha nisqanqa sut’i rikch’ayninpi huk hatun chinkasqa kashanta rikuchin, chay nacionpa rimayninwan ruwasqanwan. Nacionpa ‘rimayninqa’ kamachiqninpa, hinallataq taripaqninpa ruwasqanmi. Chay hina ruwasqanwanmi llulla qhispichinqa chay liberal, thak kawsaymanta kaq kamachiyninkunata, mayqenchus payqa kamachikuy paqarinampaq saphin hina rikuchirqan. ‘Dragón hina’ rimananpaq, hinaspataq ‘ñawpaq kaq animalpa tukuy atiynta’ rurachkananpaq willakusqanqa sut’ita willakun mana muchuy atiq kaypa, qatipanakuypa espiritun wiñaykusqanmanta, mayqenchus dragónwan, leopardoman rikch’akuq animalwan unanchasqa nacionkuna rikuchirqanku. Hinaspataq chay iskay waqrayuq animalqa ‘kay pachata, chaypi tiyaqkunatapas ñawpaq kaq animalta yupaychanankupaq ruwachin’ nisqanqa rikuchin kay nacionpa atiyninqa huk waqaychayta kamachispa rurachisqa kananpaq, mayqenchus chayqa papadoman yupaychay ruwasqa kanan.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
Chay ruwanakunaqa kay kamachiypa prinsipionkunaman chiqanta contranmi kanman karqa, qispisqa institucionninkunapa kayninmanpas, Declaración de Independencia nisqapa chiqap hinaspa solemne willakuyninkunamanpas, hinaspa Constitución-manpas. Suyupa qallariqkunaqa yachaywanmi maskarqanku iglesiapa ladoyninmanta secular atiyniyta mana llamk’achiyta waqaychanankupaq, mana qispichikuq rurayninwan—intoleranciawan hinaspa qatipakuywan. Constitución nisqanmi kamachin: “Congresoqa manam ima kamachiytapas ruranganachu religionpa huk hatun sayayninta sayachinampaq, utaq chayta qispisqa ruraypi harkanampaq,” hinaspa “manam hayk’aqpas mañakunanachu ima religioso pruebapas Estados Unidos ukupi mayqin llamk’ayman utaq llapa runakunapa atinisqan confiakuyman yaykunapaq.” Kay waqaychanakunata, suyupa qispikuyninpaq churakusqakunata, sut’i huch’uychasqa p’akiywanlla civil autoridadpa kamachikuyninwanmi mayqin religioso uyariykunapas hunt’achisqa kayta atinman. Ichaqa chayhina ruwaypa mana tupaq kayninqa manam astawan hatunchu simbolopi rikuchisqa kasqanmantapas. Corderohina waqrankunaq uywayninyoq animalmi—rimayninpi chuya, llamp’u, mana ima qasichakuqpas—dragónhina rimarin. El Gran Conflicto, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Estados Unidos suyupa cimientonqa rikuchisqa kachkan Declaración de Independenciawan Constituciónwanpas, chaykunaqa sapaqta Protestantismota chaymanta Republicanismotapas rikuchinku. Amparaypa, qhapaq kaypa “pirqan”kunaqa Republicanismom Protestantismowanmi kanku, hinaspata Domingo p’unchaw leypi Declaración de Independenciapa, Constituciónpa prinsipionkunapas t’ikrasqa urmachisqa kanku; imaraykuchus Nabucodonosorqa “murallaykikunapa contranpi maqanakuy makinakunata churanga, hachankunawantaq torreykikunata urmachinqa.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Intichus p’unchaw kamachikuypi llapa “torrekuna” urmachisqa kanqaku, hinaspa torreqa huk iglesiamanta unanchaqmi, chaypa saphi yachayman hina qhawasqa filosofíanqa runapa kallpanwan kikin salvakuyta maskhaymi. Nimrodmanta rimaspataq, chay hatun hatariqmantawan torrenmantawan, Profetas y Reyes nisqapi kaynata willawanchik: “Torreqa wakinchasqa tukusqa kaptin, huk chiqninqa ruwaqkunapa tiyanankupaq wasihina apaykusqa karqa; wakin cuartokunataq, sumaqta allichasqa hinaspa adornasqa, ídolonkunaman qusqasqa karqa. Runakunaqa atisqankumanta kusikurqaku, qolqemanta qoriymanta dioskunata yupaycharqaku, hinaspa hanaq pacha kay pachapa Kamachiqninpa contranpi sayakurqaku.” Intichus p’unchaw kamachikuychaw Tiroqa Jerusalén urmachisqa kasqanrayku kusikun, ichaqa naciónpa apostasianninqa naciónpa tukukuyninwan qatiykusqa kachkan, hinaspa chaymanta qhepaman norte llaqtapa reyñinqa Estados Unidospa perqankunatawan torrenkunatawan urmachinqa.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Qatiq qillqapiqa qallarisunmi Ezequielpi Jerusalénpa soqtan p’unchayninkunata hap’iyta.