According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Saminchayman hina, saminchaymanta rimaptinqa, “sapa chiqaq willakuyqa kikinpa allin churanayuqmi,” hinaspa “sapa kamachikuypas kikinpa allin churanayuqmi.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bibliapiqa tukuy kamachiykunata, runakuna yachanankupaq munasqankuta, kay kawsaypaqpas icha hamuq kawsaypaqpas allinchasqa kananpaqmi hap’in. Chay kamachiykunataqa llapallanmi entiendenman. Mana pipas, yachachisqanta chaninchay munayniyuq kaspa, Bibliamanta huk pasaje sapallanta leespa mana imapas yanapaq yuyayta chaskinqachu. Ichaqa Bibliapa aswan chanin yachachisqanqa mana chaskisqachu sasachaqlla utaq t’aqasqa yachaywan. Hatun cheqaq kayninpa llikapaqa mana hina rikuchisqachu, usqhaylla utaq mana allin cuidadowan leeqqa reqsinanpaq. Achkha qhapaq kaqninkunaqa hawa patamanta ancha ukhupim kachkan, chaykunataqa chaskiyta atikunman sapallanmi sinchi maskhaywan hinallataq mana sayk’uy atiywan. Cheqaq kaykuna, chay hatun hunt’asqa llapanta rurananpaq kaqkunaqa, maskhasqa kananmi, huñusqa kananmi, ‘kaypi asllata, chaypitaq asllata.’ Isaías 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Chhaynata mask’aspa, huñusqapas, rikurinqaku huknin hukninwan allinllata tupachisqa kasqankuta. Sapa Evangelioqa wakinkunapa yanapakuyninmi; sapa profecíapas huk profecíapa sut’inchayninmi; sapa cheqaq kaypas huk cheqaq kaypa wiñachiyninmi. Judío religiónpa llikllaq rikch’ayninkunaqa evangeliowan sut’ichasqa kanku. Diospa siminpi sapa kamachikuq yachachiyqa kikin chiqanta charin, sapa ruwaypas imapaq kasqanta. Hunt’asqa sayariyninpas, yuyaychasqa kasqanpi hinallata rurayninpi, Ruraqninmanta testimoniota qun. Chayna sayariytaqa mana mayqin yuyaypas, mana Tukuy-Atiyoqpa yuyayninlla hina, hamut’ayta nitaq rurayta atirqanchu.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Cheqaqaqqa kayqa, hebreo simipi “ereb boqer” nisqaqa Bibliapi pusaq kuti tarikusqa. Sapa kutiqa “tuta chaymanta paqarin” nispa tikrasqa kashan, Daniel 8:14 llapanmanta hukllapiqa “p’unchaykuna” nispa rikuchisqa. Inspiración nisqanman hina, chunka tawañiqin versículoqa “Advento iñiypa cimienton hinaspa chawpi sayariynin pilar” nisqami.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Qillqaska, mayqenmi llapan wak qillqakunamanta aswanraq, Advento iñiypaq sayayninwan chawpi pilarninpas karqan, kay willakuymi karqan: ‘Iskay waranqa kimsa pachak p’unchaykama; chaymantaq santuarioqa llimphuchasqa kanqa.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Chaymi cheqanqa kananmi, chayraq “p’unchaykuna” nisqaqa qanchis kuti llamk’achisqa hebreo rimaypa pusaq kaq kutinmi chay versículopi rikurin. Hinallataq, Diospa profético pusayninmi Bibliapi rikurimuq, King James versión tikraqkunata pusaspa, munasqanmanta chay versículopi bibliaq pakasqa watuchayninta tinkuchirqan: qanchismantapacha pusaq kaq kasqanta; chay versículotaq pusaq capítulo ukhupi iskay rikuykunamanta hukninta reqsichin. Pusaq capítulo ukhupi “vision” nispa tikrasqa huk simiqa hebreo simipi “chazon” nisqami, hukñataq “mareh” nisqami. “Mareh” nisqaqa rikch’ayta niynin, hinallataq “mareh” rikuyqa Cristopa rikch’ayninpa rikuyñanmi Diospa profético Simiyninpi. Daniel 8:14 nisqapi “mareh” rikuyqa reqsichinmi Cristo rikurinanpaq kasqanta, hinaspa utqaylla Temploman hamunanpaq, octubre 22, 1844 p’unchaypi. Kay llapa cheqaqkunaqa cheqaqmi, hinaspa chay versículuwanmi tupayninku kashan, mayqinchus chawpi sayariq pilarnin; chawpi sayariq pilarqa mana doctrinachu, nitaq octubre 22, 1844 p’unchaypi hunt’asqa profecíachu; cheqaqmi kayqa, chay versículoqa Criston, chawpi sayariq pilar.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Kay llakiypi sinchi llakikuypi kashaspaymi, huk musquyta musqurqani, chayqa yuyayniypi ancha ukhu-taq allinta huellata saqerqan. Musqurqanimi huk templota rikuyta, maymanmi achka runakuna utqaylla hamurqanku. Chay templo ukhupi qispichikuyta maskhaqllanmi qispisqa kanqaku pacha tukukuptin; hawapi qhipaqkunaqa wiñaypaqmi chinkasqa kanqaku. Hawa lawpi achka runakuna, sapaq ñanninkunapi purispa, temploman yaykuqkunata asipayarqanku, p’enqaycharqanku, nispa: kay qispichikuy planqa yachaysapa llullakuylla kasqanta, cheqaqtapuni mana ima peligropas ayqenapaq kasqanta. Wakinkunatapas hap’irqanku, ama utqaylla perqa ukunman yaykunankupaq.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
Asisqa pukllasqa kaytaq kasqayrayku, allinmi yuyarirqani runakuna t’aqanakukama, icha mana qawarisqa paykunapa ukhunkama yaykuyta atinaykama suyayta. Icha runakunaqa manam pisiyachkaspachu, aswanmi yapakuspa rirqaku; chayasqayqa qhipayman tukunanmanta manchakuqmi, usqhaylla wasiyta saqerqani hinaspa runa tanta chawpinta kallpaywan pasaspa rirqani. Temploman chayanaypaq llakiywanqa mana reparakurqanichu, nitaq muyuriwaqniy runa tantatapas yuyarqanichu.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Wasiman yaykuspáy, rikurqani hatun templota huk jatun sayarichiq pilaraqmi hap’isqa kasqanta, chaymanmi watasqa karqa huk uwiña mallki, llikllasqa hinaspa yawarlla lluqsichisqa. Ñoqayku chaypi kaqkunaqa rikch’akurqayku yachasqaykuta kay uwiña mallkiqa ñoqayku-raykum llikllasqa hinaspa takyasqa kasqanta. Lliw chay temploman haykuqkunaqa ñawpaqenman hamuyta hinaspa huchankuta willakuyta kanan karqa. Uwiña mallkip ñawpaqllanpim karqa hatun wichay tiyana, chaykunapin tiyasharqa huk huñu runakuna ancha kusisqa rikurispa. Hanaq pacha k’anchayninmi uyankuman k’anchamusharqa, hinaspan Diosta yupaycharqanku hinaspa takiyninkuwan kusikuyllamanta sonqomanta añay takikuyta takirqanku, angelkunap takisnin hina uyarispa. Paykunan karqanku chay uwiña mallkip ñawpaqenman hamuspa, huchankuta willakuspa, pampachayta chaskispa, kunanqa kusisqa suyaywan suyasqanku ima kusikuypaq p’unchaymanta.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Rurumanña wasi ukuman yaykusqaymanta qhipapas, manchakuy hamuwarqan, hinallataq p’enqayniyuq yuyaypas, kay runakunapa ñawpaqenpi ñuqa kikiyta pisiyman uraykachinaypaq kasqanmanta; ichaqa ñawpaqman purinaypaq hina kallpachasqa rikurirqani, hinaspataq corderoman uyanaypaq pilarmanta muyuriqta pisipisimanta purisharqani, chaypim trompeta waqarirqan, templu katkatataykurqan, huñusqa santoskunamanta atipay kusikuy qapariykuna hatarirqan, manchay k’anchay wasi ukhunta k’ancharirqan, chaymanta llapallam sinchi tutayayman tukurqan. Kusisqa runakunataq llapallanmi chay k’anchaywan kuska chinkapurirqaku, ñuqataq sapallayta saqewarqaniku tutaq upa manchakuy horrorpin.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Yuyayniypi ancha ñak'arisqa rikch'ariq kani, chaymantaqa sasallataqmi yuyayman churasqayta atirqani musquspalla kasqayta. Rikurirqani hina, ñuqapa sentenciaqmi ña churasqa karqa; Señorpa Espiritunñataqmi saqesqa karuwan, mana hayk'aqpas kutimunanpaq.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Kunanqa kayqa suyasqa kachkanchik, temploman haykunanchikpaqchu mana, chaymanta qhipaman huchanchikkunata willakunanchikpaq, hinaspa Paypa justificacionninpa bendicionninta allinta hap’inanchikpaqchu mana, chayta yachachisqa kananpaq. Kay qhipa qayayqa, temploman sapankama haykunanchikta hark’anankupaq achka hark’akuna muyurichkan, ichaqa kunan iskayrayaspa qhipaykuspaqa, “tutapa ch’in mancharikuyninpi sapallan saqisqa” kanchikman. Ichaqa kaylla manan ñawpaq rimayniychu.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Qanmi aswan ancha chaniyuq kachqanrayku, “p’unchawkuna” nisqa simipa sapanchasqanwan munasqa sinch’i hinallataq nisqa karqa; chaymi apamun willakuy pacha rimaypi pakasqa yachayta: pusqaqa qanchismantam, chayqa huk muyukuna hukninmi pachapi sellasqa kasqanpi pachak tawa chunka tawa waranqa runakunapa. Sellasqa kasqan pachapi, Bibliapa willakuy pacha qillqapi soqtaq qhapaq suyuq Protestante waqrahinallataq Republicano waqrahinallataq iskayninmi hunt’achinqaku chay pakasqa yachayta: pusqaqa qanchismantam. Tukukuypa pacha 1989 watamantapacha pusqaq umalliqkuna kasqanmanta, Trumpqa soqta kaq qhapaqmi karqa soqtaq qhapaq suyupi; iskay kaq mit’anta atipaspataq, qanchis kaqmanta kaq pusqaqman tukurqa. Hukllachasqa Estadokunapa rurayninpi, 313 watapi Milán kamachikuyta yapamanta rurasqanwan, pachak tawa chunka tawa waranqapa Laodicea kuyuyñinqa pachak tawa chunka tawa waranqapa Filadelfia kuyuyñinman tukunqa. Sellasqa kasqan pachaqa tukuyninman chayan Inti p’unchaw kamachikuypi, maypichus papapa wañuyta apaq ch’akiynin hamp’iqasqa kanqa; chayhinapin payqa hunt’achin Apocalipsis chunka qanchispi nisqa pakasqa yachayta: qanchismanta kaq pusqaq hina. Huk chiqap, hebreo simipi huk rimaywan rikuchisqa, inglés simipitaq huk simillawan; apamun chay huk versículota, taripaynin kichasqa kasqanta reqsichiqta, chay huk versículoman, taripaynin wisq’asqa kasqanta reqsichiqman, pachak tawa chunka tawa waranqa runakunapa sellasqa kasqan pachapi.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Sapa chiqaq willakuyqa kikin lugarniyuqmi, hinaspapas huklla rimaymi kan maypichus huk “yupay” huk “yupaywan” mirachisqa yupaychasqa ruwayqa Musuq Testamentopepi rikurin, ñawpaq Testamentopepitaq iskayllapi. Kay “yupaychasqa ruway”pa alfankuñaqa Génesispi kashan.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Sichus Caínqa qanchis kutita muchuchisqa kanqa chayqa, cheqaqtapuni Lamecqa qanchis chunka qanchis kutita. Génesis 4:24.
The omega ‘numerical construction’ is in Matthew.
omega “yupaychay ruwaqnin”qa Mateo-pim kashan.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Chaymi Pedro payman, nirqa: Señor, ¿hayk’a kutiqtaq wawqiy huchallikuwanman, noqataq pampachayman? qanchis kuti cama? Jesús payman nin: Manan qanman niykichu qanchis kuti cama nispa, aswanpas qanchis chunka kuti qanchis cama. Mateo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Kay pasajekunaqa Bibliapiqa huk yupay huknin yupaywan mirachisqa kasqanta riqsichisqa ñawpaqpas qhipapas kashanku. Achka yupaykuna kan, ichaqa Génesismanta alfaqa, Mateomanta omegaqa, kaqlla yupay ruwayniyuqmi kanku, hinaspataq kikin iskay yupaykunatam apaykachanku: “qanchis” hinaspa “qanchis chunka”.
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Alfapiwan omegapiwan chawpinpi; chawpi, hinaspa kay yupay ruway kashanqa huklla, huknin lugarpiqa Leviticus iskay chunka phisqapi. Chaypi iskay yupaykuna manam “qanchis” hinachu, nitaq “qanchis chunka” hinachu, aswanqa “qanchis kuti qanchis wata” nispam kanku.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Qanpaqa qillqanki qanchis watapa samana p’unchaykunata, qanchis kuti qanchis watata; hinaspa chay qanchis watapa samana p’unchaykunapa pachan qanpaq kanqa tawa chunka isqun watakuna. Levítico 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Chawpi yupay rurayqa huk kutitawanmi “qanchis” yupayta llamk’achin, ichaqa manam “qanchis chunka” yupaytachu. Maypichus churasqa kashan chay pasajepi, kasukunapaq huk saminmi kachkan, mana kasukunapaqtaq huk ñak’ariymi. Kamachikunamanta qispichiypa hinaspa allpata kutichipuypa saminkunaqa tupachisqa kanku “qanchis kuti” ñak’ariywan, chaymi tawa kutikama rimarisqa kashan Levitico libropa iskay chunka suqta kapítulonpi. Chay saminqa yaykun Señorpa kawsachisqanwan allpa samay watakunapi, hinaspa Jubileo watapi iskaycha saminwan; Leviticopa iskay chunka suqta kapítulonpa ñak’ariynintaq ishkay kapítulokunapa tratopi waqyay willakuymin masin tupaqnin kashan.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Chawpi yupay rurayqa rikurin Levítico 25:8 nisqapi (“qanchis kuti qanchis wata”). Chaymi chayllamanta tupasqa kachkan Levítico 26 nisqapi tawa kuti nisqa “qanchis kutikama” taripaywan. Chayraykun chawpi yupay rurayqa saminchaytapas ñak’ariy ñakaytapas rikuchin, iskaychasqa willakuyninta rurashpa Levítico libropi. Jubileo-pa saminchayninpa icha ñak’ariy ñakayninpa yupay rurayninqa churakusqa kachkan Lamecpa taripayninpa, hinaspa Jesuspa probacionpa pacha tukukuynin reqsisqanpa chawpinpi. Kimsaq allin tinkisqankupiqa probacionpa huk tukuy limitenta reqsichkanku; chay tukukuqtinmi huk clase bendecisqa rikurinqa, huk claseqa maldecisqa rikurinqa. Alfa hinaspa omega, ñawpaq kaq hinaspa kimsañiqin angelpa willakuyninkunata rikuchispa, tawa pachak isqun chunka nisqata reqsichinku probacionpa pachanpa señalanan hina. Kayta Jubileo-pa maldicionninwan icha bendicionninwan hukllachaspaqa, hechosqa ancha importanteraqmi tukunku, Ezekiel libro, huk kaq capítulo, huk kaq versículo yachayman asuykuspa, maypichus Ezequielta churaykun kimsa chunka watapi, chunka qanchisniyuq Jubileo muyuypa.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Chay Jubileo muyu tukukurqan 22 octubre 573 a.C. p’unchaypi, hinaspataq manam 22 octubre 1844lla rikch’achirqanchu, aswanpas qayllam hamuq domingo kamachiytapas rikch’achirqan. Kunanqa 2026 watapi kashanchik, chayqa qanchis chunka Jubileo muyumanta qanchis chunka kaqpa tawa chunka qanchisniyuq wata kashan. Kay Jubileo muyuqa “chunka qanchisniyuq” Jubileo muyuwanmi rikch’achisqa karqan, maypichus Ezequiel kinsa chunka watapi sayarqan. Payqa templopi sayasharqan, pachak tawa chunka tawa waranqa runakunata rikch’achispa, paykunaqa iñiywan Juicio tukukuyninpi Santo Santoman yaykurqanku, imaynachus 22 octubre 1844 qhepamanta cheqaqkuna rurarqanku hinata. “Chiqaq kayta” pantayta, maypichus Ezequiel kashan profético historiapi, capítulo hukniyuq, versículo hukniyuqpi, chayqa “pusariyniykita” chinkachiymin.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Chebar mayu patapi Señorpa qhapaq k’anchariyninta rikuspataq, Ezequielqa allp’aman urmaykuchisqa huch’uychasqa karqa, Daniel hina, Isaías hina, Juan hina. Chaymantataq kay tawa ejemplokunapas apamunku wakin imaymanakunata chay aqllakusqakunaq hawkaqninmanta, paykunaqa willakuyta qunanku huk iglesia-man, mana rikuyta ni uyariyta munasqaman.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Ezequiel qillqapiqa Jerusalénmanta parlashaq suqta p’unchaykuna kan. Ñawpaqpiqa ñawpaq kaqta, hinallataq qhipa kaqtaqa, huk ñiqin capítulo, huk ñiqin ch’usaqninpi hinallataq iskay ñiqinpi tarikusqankuta, chaymanta tawa chunka capítulo, huk ñiqin ch’usaqninpita rimarqanchikña. Iskay kaq p’unchaytaqa pusaj capítulo, huk ñiqin ch’usaqninpi tarikusqanta rimarqaniña, ichaqa unanchasqa rikch’ayninllapi, mana Jerusalén llaqta muyuychasqa kashanwan, chinkachisqa kashanwan tinkuchispachu; tukuy kay qillqaqa chay ejen muyuriqpi muyun. Jerusalén llaqtataqa 586/585 a.C. watapa tukukuyninpi chinkachirqaku. Hinaspa Ezequiel 33:21-piqa huk ayqeq chayamun Jerusalén urmachisqa kasqan willakuywan.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Hinaspa ñuqayku prësu kaymanta chunka iskayniyuq watachaypi, chunka kaq killapi, pichqa kaq p’unchaw killapi, Jerusalén llaqtamanta ayqekuq huk runa ñuqaman hamuspa nirqan: “Llaqtaqa maqasqam kashan.” Chaymi Señorpa makinmi ñuqapi kasharqan chisi tutamanta, manaraq chay ayqekuq hamuptin; simiytapas kicharirqan, paqarinpi ñuqaman hamunan kama; simiypas kichasqa karqan, manañam upallañachu karqani. Ezequiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Chunka iskay chunka iskayniyuq watapi llaqta maqasqa karqan, chaymantataq Ezequielqa kikin munayninman hina rimananpaq libre karqan. Ezequiel pusaq kaq capítulope rikuyqa soqta kaq watapi karqan; chayrayku llaqta maqasqa kananmanta hinaqa, mas o menos soqta wata ñawpaqta karqan.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Hinaqa soqta watapi, soqta killapi, killapa pisqa punchawninpi, wasiypi tiyashaqtiy, Judá llaqtapa kurakankunapas ñawpaqniypi tiyashaqtinku, chaypi Señor Diospa makinqa urmamurqan ñoqaman. Ezequiel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Qatiq watapi, qanchis kaq wata kasqanpi, kurakkuna Ezequielman hamurqanku Señorpa yachayninta tapukuyta.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Qanchis wataq watanpi, phichqa killaq chunka p’unchayninpi, Israelpa wakin kurakankuna hamurqanku Señor Diosmanta tapukuyta, hinaspataq ñawpaqniypi tiyaykurqanku. Ezequiel 20:1.
Then in the ninth year, the year and a half year siege began.
Chaymantataq isqon watapi, wata sukta killayuq muyuy qallarin.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Yapamanta, isqun watapi, chunka killapi, killapa chunka p’unchayninpi, Señorpa rimaynin hamuwarqan ñoqaman, nispa: Runa Churi, qillqay kay p’unchaypa sutinta, arí, kay kikin p’unchayta: Babiloniaq reyin kay kikin p’unchaymi Jerusalénpa contranpi sayarirqan. Ezequiel 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Kay punchawkunam qhipa p’unchaykunapa sut’i chimpunkunatan rikuchin, imaraykuchus Pablo nin ñawpa Israelqa kay pachapa tukukuyninpi kawsakunkuqkunapaq huk ejemplom kasqanta.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Kunankama tukuy kaykuna paykunaman rikuchikuq ejemplokuna hina pasakurqan; qelqasqataq kachkan noqanchikpa yuyaychananchikpaq, pimanmi kay pachakunaq tukukuynin chayamunña. Chayrayku, pipas sayasqa kasqanta yuyakuqqa allinta qhawakuchun ama urmananpaq. 1 Corintios 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Jerusalénmanta rimakuq soqta p’unchawkuna llapallanmi rikurin huk ñiqin capítulo, huk ñiqin versículopi kaq ñawpaq p’unchawmanta chusku chunka capítulo, huk ñiqin versículopi tarikusqa qhepa p’unchakkama. Chay iskay p’unchawkuna señalan huk ñiqin capítulopi pichqa watata, chayqa 592 a.C. karqa, hinallataq chusku chunka capítulopi iskay chunka pichqa watata, chayqa 573 a.C. karqa. Siki patapi siki hina nivelpi Ezequielqa Egiptopaq huk siq’ita charin, chaypi Tiro nispamanta willakuyta yupaychaspa, hinaspa Jerusalénpaq huk siq’itapas. Egiptopa siq’inqa qanchis chiqap ñanraqsiqkunata charin, (Tiro yupasqa kaptin), Jerusalénnataq soqtata charin. Kay iskay siq’ikuna kuskapi kachkan Josíaspa siq’inpas hinaspa chunka qanchisniyuq Jubileo muyuypas. Ichaqa siq’i mana chiqap p’unchaywan rikuchisqaqa chusku capítulopi tarikun, chusku capítuloq siq’intaq achka ruedakunata charin, chaykunatan Ezequielqa Altísimo Santo Lugarman qhawarispa rikurqan. Hinallataq achka simbólico cheqaq kaykunawan hunt’asqa kachkan.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Yupay 430qa wiñay rimanakuyta rikuchin, chaymanta Ezequiel qillqap tawa kaq capítulopeqa Señorqa Ezequieltaqa kaqlla kawsaypi huk yachachikuq tinkuy hina llamk’achin, chay tinkuytaq 430 yupayta uqllachkan.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Qam pas, runa churiyoq, huk ladrillota hap’iy, ñawpaqniykiman churay, hinaspa chay patanpi llaqtata siq’iy, Jerusalén llaqtatataq. Chaypa contra muyuykuyta churay, hinaspa chaypa contra pukarata hatarichiy, allpapa montonnta chaypa contra oqarichiy; campamentotapas chaypa contra churay, hinaspa tukuy muyuriyninpi golpeaq arietekunatapas churay. Yapamantaq qankunapaq huk fierro sartenta hap’iy, hinaspa qanwan llaqta chawpinpi fierro pirqata hina sayachiy. Hinaqtin uyaykita chayman churay; chayqa muyuykusqa kanqa, qantaq chayta muyuykunkiman. Kayqa Israelpa wasinpaq huk señas kanqa. Qampas lluq’i laduykipi siriy, hinaspa Israelpa wasinpa huchanta chayman apariy; mayqen p’unchaykuna chaypi sirinki, chay yupayman hina paykunapa huchanta aparinqi. Noqaqa qamman churani paykunapa huchanpa watankunata p’unchaykunapa yupayninman hina, kimsa pachak isqon chunka p’unchaykunata; chayhinam Israelpa wasinpa huchanta aparinqi. Chaykunata hunt’aspaqa, yapamanta paña laduykipi siriy, hinaspa Judápa wasinpa huchanta tawa chunka p’unchaykunata aparinqi: sapa p’unchayta huk watapaqmi qamman churani. Chayrayku Jerusalénpa muyuykusqa kayninman uya churayki, rikrankita q’alaqtaq saqey, hinaspa chaypa contra willakuyta rimay. Qhawariy, noqam watakuna qamman churasaq, mana huk ladumanta huk laduman tikrankichu, muyuykuy p’unchayniykikuna tukukuyniykama. Ezequiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Jerusalén llaqtapa muyuykachasqa maqanakuy, Ezequiel nisqanpi rikuchisqa hina, huk “señal” nisqami, imaynan wata 66-pi Cestio Jerusalenman apamusqan muyuykachasqa maqanakuyqa karqan chay hinata. Jesuspa Jerusalén llaqtapa thuñichisqan riksichisqanmanta rimarispa, Hermana White willawanchikmi Jerusalénpa thuñichisqanpa “directo” hunt’akuyninqa qhipa p’unchaykunapi kasqanta. Iskay testigokunapi thuñichiy señalqa, Nabucodonosorwan Cestiuswan sutichasqakuna, reqsichinmi muyuykachasqa señalqa domingo kamachiy qayllayamusqanpa señalnin kasqanta.
A Day for a Year
Huk watapaq sapa p’unchaypaq
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Kay t’aqaykuq pasaje ukupi qhawanchis omega bíblica willakuyta, William Millerpa ñawpaq kaq profético sut’ichay kamachiyta, hukninchik hatun kallpachaq puriypi, ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkunapa. P’unchaw huk watapaq nisqa kamachiypa alpha-ninpas omega unanchapas karqan, imaraykuchus p’unchaw huk watapaq kamachiyqa Números qillqapi churakurqan chunka kaq, tukukuq kaq pruebataraq hina, maypichus Israel mana atirqanchu; chayraykun paykuna kikinman apamurqanku wañuyta chunka tawa watakunata ch’in neq’epampapi purisqankumanta.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Chayna wawaykikunam tawa chunka watakuna ch'in pampa-pi purinqaku, huchallikuyniykichikta apaspa, chaykama aychaykichik ch'in pampa-pi tukukuqkama. Hallp'ata mask'asqaykichik p'unchaykunapa yupayninman hina, tawa chunka p'unchay, sapa p'unchay huk watapaq, huchaykichikkunata apankichik, tawa chunka wata, chaymi promesaymanta qichukusqayta reqsinkichik. Ñuqa Señormi rimarqani: cheqaqtapuni kayta ruwasaq llapa kay mana allin tantasqa huñunakuyman, paykunañataq noqapa contraypi huñunakusqaku; kay ch'in pampa-pi tukusqaña kanqaku, chaypitaq wañunqaku. Números 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Pukaq simipa willakuykunamanta reqsichisqan ima nirqanmi, p’unchaw huk wata kanan yachachiyqa reqsichisqa kasqanta chay qhipa hatarikuypi, chunka patapi pruebay ruranamanta qallarispa Puka Qocha chimpaymanta, hinallataq chay kikillan yachachiyqa yapamanta willasqa kasqanta Jerusalén llaqta muyurisqa hinaspa thuñichisqa kananpaq, allinta entiendispa hinaspa churaykuspa kay qhawarisqanchik pasajeman apanam kan, imaynan “muyuriy” kasqanmanta “señal” nisqa hina ancha chaniyuq kasqanta hina.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Jerusalén llaqta muyuriyta “muyuy” nisqa señalta hina llamk’achispa hukllachasqa historiapa siq’inqa riqsisqa kananmi; chayqa, nisqayman hina, huk “eje” tukuspa, metáforaman hina, muyuypa señalanqa achka rayukunata hap’in. Muyuypa señalanqa ichapas Ezequielpi aswan importante pasajemi, chay señalataq Judá ayllupa Leónninman saqin, ñawpaqta Ezequielpaq pantasqa kasqaman rikch’akusqanmanta hunt’asqa kayta orqomunanpaq. Muyuypa “señalninqa”, wata huk p’unchawpaq nisqa kamachiynin, hinallataq muyuywan hukllachasqa profétik siq’ikunaqa qhawanakusqa kananmi chay contexto ukhupi, maypichus tawa pachak kinsa chunka (430) wiñay tratota temsilan.
The Covenant
Kawasaki```
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Hinaspan Abramta nirqan: Cheqpuni yachayki, mirayniykikunaqa mana paykunaq llaqtanpi huk llaqtapi mitmaq hina kanqaku, hinaspan paykunata sirvinqaku; paykunataq tawa pachak watakunata ñak’arichinqaku. Génesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Señorqa Abrahamwan pactota ruraran kimsa pataman puriq ruwaypi, chay kimsa patamanta ñawpaq kaqpiqa willakuy karan Abrahampa mirayninkuna Egiptopi prësokuna kanankupaq tawa pachak watakuna. Iskay kaq patapi Abrahamman circuncisión ruraqnin qorikusqa karan, kinsa kaq patapiqa Isaacpa haywarikuynin Moriah urqupi. Tawa pachak watakunaqa reqsichisqa karan chay kimsa patakunapa alpha-ninpi, Señorqa akllasqa llaqtata hatarichispa paywan pactoman haykunanpaq rurasqanpi. Chay akllasqa pactomanta llaqtataqa Diosqa rakirqan Estebanpa rumiwan maqasqa wañusqanpi wata 34 nisqapi, chaymanta qhipaman Pablo, mana judiokunapaq akllasqa apostolnin, chay tawa pachak watakunata reqsichirqan—tawa pachak kimsa chunka watakuna kasqanta.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Kayta niykichis: Diospa Cristopi ñawpaqta takyachisqan rimanakuytaqa, qhipaman tawa pachak kimsa chunka watakuna qhipapi hamuq kamachikuyqa mana p’akiyta atinchu, chay hinallataq mana atiqchu promesata mana imapaqpas hina tukuchiyta. Génesis 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Kawenantuta qhawachiq yupayqa tawa pachak kimsa chunka chunkaqmi, ichaqa Abrampa hinaspa Saulpa iskay testigonkuna — sutinchikmi sapankankupaq Abrahamman hinaspa Paulman tikrasqa karqan — iskay sapa pacha tiempokunata riqsichinku, chaykunam huñusqa kanku llapan tawa pachak kimsa chunka chunka yupayman. Dios huk almaq sutinta cambian chayqa, chayqa huk unanchaymi chay almawan Dioswan kawenantu masinchakuy kashanmanta. Chayraykun tawa pachak kimsa chunka chunka watakunaqa huk yupay huñusqam kanku iskay sapa yupaykunata yapaspa rurasqa, imaynan Abrahampaq tawa pachak hinaspa Paulpaq yapasqan kimsa chunka hina. Ezequielqa lluq’i ladonpi kimsa pachak isqun chunka p’unchawkunata siriykurqan, chaymantataq paña ladonpi tawa chunka p’unchawkunata; chaynataqmi riqsichin iskay yupaykunata, mayqinkunapa llapan huñusqan tawa pachak kimsa chunka chunka kananpaq.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Génesis qhelqa chunka hukniyuqpi, unu p’akisqa qhipaman chaylla Nimrodpa hatarikuyninwan apamusqa wañuypa rimanakuyqa iskay rimanakuykunap t’aqayninta reqsichin. Babelpa torrenpa imankunapas Satanásmanta “qam kikiyki salvarikuy” nisqa rimanakuy llaqtata qhawarichin; paykunaqa juzgasqa kanankupaq, ch’iqichisqa kanankupaqmi karqanku. Chaylla qhelqapi, Hebreokunapa miraynin Eberpa paqarisqanwan qallarin, akllasqa llaqtapa qallariyninta señalananpaq, kawsaypa rimanakuyta representanampaq, Nimrodpa wañuypa rimanakuyninwan tupachisqa.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eberqa kimsa chunka tawa watata kawsarqan, chaymantaq Pelegta paqarichirqan. Pelegta paqarichisqan qhipanmanqa Eberqa tawa pachak kimsa chunka watata kawsarqan, chaymantaq churinkunata, ususinkunatapas paqarichirqan. Pelegqa kimsa chunka watata kawsarqan, chaymantaq Reuta paqarichirqan. Génesis 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Génesis qillqap chunka kaq capítulo-pim Eberwan Pelegwan ñawpaq kuti rimarin.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Eberman iskay churinkuna paqarirqan: hukninpa sutin karqan Peleg; paypa p’unchayninkunapiqa kay pacha rakikurqanmi; wawqenpa sutintaq karqan Joktan. Génesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg nisqankunaqa t’aqanakuy utaq rakikuy ninmi, chay Pelegpa p’unchayninkunapitaq ishkay clase pactopi kashaq runakunapa t’aqanakusqanku Babelpa torreyninpa historiankuwan, hinallataq Nimrodpa hatarikuyninwan señalasqa kashan. Eberqa tawa pachak suqta chunka tawa watayuqmanmi kawsarqan, ichaqa Peleg (t’aqanakuy) nacekusqan qhepamanqa tawa pachak kimsa chunka watatawanmi kawsarqan. Sapa hechoqa kikinman churanakuyyuqmi, tawa pachak kimsa chunkaqa Pabloq Abrahamwan pactomanta profecíaman qosqan yupaymi. Maypachachus tawa pachak kimsa chunka yupayqa Eberpa kawsayninwan reqsisqa kashan Pelegpa nacekusqan qhepaman, chaywanpas kawsayninpa ñawpaq kimsa chunka tawa watanqa “tawa chunka tawa wata” nisqawanmi rimarisqa, chayqa sut’inmi kimsa chunka tawa wata kashan, ichaqa chay kimsa chunka tawa watakunata simple rimariynillapi ñawirispaqa “tawa” hinallataq “kimsa chunka” (430) nisqata qon. Chaymanta hamurqan tawa pachak kimsa chunka, hinaspataq Pelegpa kawsayninmanta ñawpaq rimariyninqa “kimsa chunka” nisqanmi kashan.
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber sutiyqaqa saphin Hebreo sutipa saphiyninmi, hinallataq kaymi ñawpaq kutin Hebreokunamanta rimarisqa, paykunaqa akllasqa runakuna kasqankurayku pactokunapaq. Eber ninanmi chimpayta, chayraykutaq rikuchin pacto llaqtata, kay pachamanta musuq pachaman chimpaqta, imaynachus Abrahampa churinkuna Puka Lamar qochata chimpaspa Aypasqa Hallp’aman chayasqankuta hina. Tawa chunka watayuq puriy ch’in pampa ukhupi chay chimpayta hark’arqa, ichaqa tawa chunka wata tukukuyninpi Jordán mayuta chimpaspa Aypasqa Hallp’aman yaykurqanku, chayhinataq Diospa llaqtanpa qhipa chimpayninta rikuchirqan. Peleg sutin sut’inchan chay pacha historiata maypichus runakuna iskay pacto llaqtakunaman rakisqa kayta qallariq karqan Nimrodpa torreyninpi. Nimrodpa wañuy pacto-ninpa unanchaqa pantasqa kaymi, Hebreo kawsay pacto-ninpa unanchantaq tawa pachak kimsa chunka watakuna Eberpa kawsasqanmi Pelegwan rikuchisqa rakikuy manaraq kaptin. Peleg sutiqa huk yupaychasqa cheqaq kaytapas reqsichin, Eberpa tawa pachak kimsa chunka watankunaqa iskay yupayman rakisqa kasqanrayku, hinaspa Pelegqa tawa pachakta kimsa chunkayuq yupaymanta sapaqchasqa kasqanta rikuchin.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Tawa pachak kimsa chunkaqa iskay rakiyuqmi. Abrahampa rimanakuy patapi tawa pachak watakuna, chaymanta yapasqa kimsa chunka watakunawan kuska, Pablo señalasqan hina. Yachaypa miraynin, Diospa llaqtanpa qhipa kawsariyninta ruraq, Daniel qillqapa chunka iskayniyuq kapitulumpi rikuchisqa kachkan, maypichus wiñay rimanakuypa iskay-raki unanchan sut’inchasqa kachkan, hinaspataq 9/11 versículokunapi churakusqa kachkan.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Hinaptin nirqan: “Riy, Daniel; simikunanqa wichq’asqa, sellasqas kaqkuna kachkan tukukuypa pacha kama. Achkakunaqa ch’uyachasqa kanqaku, yuracchasqa kanqaku, pruebaypi churakusqa kanqaku; ichaqa mana allinkunaqa mana allinta rurallankaq; mana mayqin mana allinkunapas entiendenqachu; yachaqkunaqa entiendenqaku. Sapa p’unchay sacrificiota qichusqa kasqan p’unchawmanta, ch’usaqyachiq millay abominación sayachisqa kasqan kama, waranqa iskay pachak isqun chunka p’unchawkuna kanqa.” Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Qhepa qichasqa kichasqa qhipa pachapi, kimsa pataman rakisqa pruebay llamk’ayta paqarichin, chayta chunka versículopi rikuchin “pichasqa, yurayachisqa, hinaspa pruebasqa” nispa; chayqa waranqa iskay pachak isqun chunka watakunawan tupachisqam. Kay versículomanta ñawpaq pionerokuna yuyaychakusqankuqa kayhinam: 508 watapi paganismopa hark’aynin qarqusqan, kimsa chunka watayuq ruwanakuyta qallarin, chaymi 538 watapi papado sayarichisqa karqa, Bibliapa profecíanpi phisqa kaq qhapaq suyuta hina; hinaspan payqa Bibliapa profecíanpi phisqa kaq qhapaq suyu hina kamachirqan waranqa iskay pachak soqta chunka watakuna 1798 watapi tukukuqkama. Chay kimsa chunka watakuna 508manta 538kamaqa, Pablopas 2 Tesalonicensespi “ñawpaqta urmay” nisqawan rikuchin.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
2 Tesalonicensespi, temaqa kashan pagano Roma wan papal Roma ukhuwan tinkuy, profecíapi tawa kaqwan pichqa kaq qhapaqkuna kasqankuman hina. Kay Tesalonicenses qillqapi kikinmi William Miller tarirqan, Danielpa libronpi “sapa p’unchaymanta” nisqaqa pagano Romata rikuchisqanta; chaymantapas Miller tarirqanmi, Danielpi “sapa p’unchaymanta” nisqaqa imayllapas millay millachikuq ch’usaqyachiywan utaq ch’usaqyachiq huchallikuywan kuska rikuchisqa kasqanta. Danielpa libronpi chay millay millachikuq ch’usaqyachiywan ch’usaqyachiq huchallikuywanqa, Juanpa Apocalipsis libronpi sut’inchasqanman hina, sallqa uywapa rikch’ayninta hinallataq sallqa uywapa unanchantapas, sapaqninmanta, rikuchin.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Millerqa aswan hatun willakuykunata yuyaychanampaqqa, aswan achka, mana chayllachu llapan, iskay ch’usaqyachiq atiyniyuqkunata riqsisqanmanmi sayarqan; chaykunaqa “sapa p’unchay” nisqapi rikuchisqa kanku (Roma pagana), hinaspa iskay kaq ch’usaqyachiq atiyniyuq, iskay hinam nisqa rikurirqa: ch’usaqyachiq hucha hina (iglesiawan estadowan hukllachasqa kay), Apocalipsispiqa—uywaq santinman hina (papal profético estructura), hinaspa ch’usaqyachiq millay kaj hina (inti yupaychay) Apocalipsispiqa—uywaq señalanman hina. Millerqa 2 Tesalonicensespi Pabloq qhawarichisqanmantam kay yachayta hap’irqa; chay yachayqa Millerpaq huk ñawpaq, ancha allin cimenton yachaymi karqa, payqa Adventismopa cimentokunapa símbolonninmi. Pabloqa ninmi, 2 Tesalonicensespa iskay ñiqin kapitulumanta cheqaq kayta mana kuyasqakunaqa sinchi pantasqa yuyayta chaskiqkuna kasqankuta.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Danielpa kimsa versiculonkunapi (Daniel 12:9–11), qhepa p’unchaykunapi unanchaq hamut’anaqa manan pacha yupayta churaynintaqa hap’iyta atinchu; imaraykuchus 1844 wata, octubre killap 22 p’unchayninmanta pacha, profetap pacha yupayninpa churakuyninqa manañan allinchu. 9/11 versiculonkunaqa iskay sapa periodokunatan rikuchin: kimsa chunka watakunatawan waranqa iskay pachak soqta chunka watakunatapas. Tawa chunka yupaypas, waranqa iskay pachak soqta chunka yupaypas, iskayninkunapas profetapa chunya purunpa unanchankunan; chayraykun profetapa nisqanman hina hukninwan huknin rantiysqa hinan entiendesqa kayta atin. Chaymi waranqa iskay pachak soqta chunkaqa tawa chunka hina entiendesqa kayta atin, tawa chunkataq tawa pachakpa diezmonmi. Chay 9/11 versiculonkunaqa wiñay rimanakuypa yupaynintan unanchan, tawa pachakwan (Abraham) kimsa chunkawan (Pablo) tinkisqa hina rikuchisqa. “Waranqa iskay pachak soqta chunka” nisqawan rikuchisqa “chunya purunqa”, “tawa chunka” chunya purunwanmi tupachakun, tawaqa tawa pachakpa diezmon. Kimsa chunkaqa kimsa chunkallan. Tawa pachak kimsa chunkayoqqa paqarin tawa pachak yupayta kimsa chunka yupayman yapanamanta; chaytaq Ezequiel qhelqapa tawa kaq capitulonpi rikuchisqa kinsa pachak isqun chunka yupayta tawa chunka yupayman yapasqa hina.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Kapítulo chunka iskayniyoqpi 9/11 nisqa versículokunaqa, kimsa profétic pacha-kunapa chawpinmi chay capítulo ukhupi rikuchin; chaykunataq qhepaman p’unchaykunapi kichasqa wiñay tratoq símbolonninmi kanku. Qhepaman p’unchaykunapi tawa pachak kimsa chunka nisqapa ima niyninpa kichasqa kayninqa, Ezequielpa tawa capítulo-ninpi apamun.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Judá ayllumanta Leónqa kunan qhipa willakuy willakuyta kichasqanmanta selloqta paskachkan, chaykunaman pisiyman tukusqakunaqman, paykunaqa iñiywan Yaykunku Ancha Santísimo Kitiyman Ezequielwan, Juanwan, Danielwan, Isaiaswan kuska. Chay cheqaqa kicharisqa kachkan, hoqarisqa kaykunawan tinkuchisqa, paykunaqa mana Israelpa qarqusqankuna sapaqchu rikuchisqa kanku, aswanpas pachak tawa chunka tawa waranqa runakunapa unanchaqnin hina. Chay cheqaqa churarisqa kachkan pactopa konteksunpi, Abrahampa tawa pachak watankunaq rikuchisqan pactowan, Pabloq kimsa chunka watankunaq rikuchisqan pactowan tinkuchisqa. Chay cheqaqa rikuchisqa kachkan Daniel chunka iskayniyuq kaqpa 9/11 versikulunkunapi, chaykunaqa kimsa simbólicoperiodokunaq chawpinta rikuchinku, chaykunataqa Milleritakuna allinta entienderqanku. Chay chawpi 9/11 cheqaqa, Daniel chunka iskayniyuqpi selloq paskasqa kasqan, rikuchisqa kachkan Ezequielpa kimsa pachak isqun chunka p’unchayninkunapi, tawa chunka p’unchayninkunapiwan. Chay p’unchaykunaqa Ezequielman kicharisqa kanku kinsa chunka watapi, chunka qanchisniyuq Jubileopa muyuriyninpi; Ezequielqa, saserdote hina, pachak tawa chunka tawa waranqa runakunapa saserdoteyoq kayninta rikuchin, paykunaqa kimsa pruebakunamanta chawpi pruebaypi kachkanku.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezequielqa, templopi pruebapi señalasqa kashan “phisqa punchawpi” “tawa killa” ukhupi; chayqa Millerita historiapi señalanmi qanchis-killakunapa chiqnintapuni (“chawpiyninta”), chay qanchis-killakuna qallarisqa karqan ñawpaq llakikuywan abril 19, 1844 watapi, hinaspa tukukuq karqan octubre 22 punchawpi, chaylla watapi.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
1844 watapi ruphay killakuna p’unchaykunapi, 2300 p’unchaykuna tukukunman ñawpaqta yuyasqa tiempo chawpipi, hinaspa chay wata kikillanpa qhipa para killakuna pataman, maymanmi qhipamanta tarikusqa chaykuna mast’arisqanku, willakuymi Diospa Qelqanmanta kikin simikunallapi willakusqa karqa: “¡Qhawariychik, kasarakuy qhari hamushan!” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
1844 wataq wata killapa 21 p’unchawninqa qanchis sagrado killakunapa chawpinpi kasharqan, chay p’unchawpitaqmi Samuel Snow Boston Tabernacle nisqapi kasharqan, Chisi Qapariyninpa willakuyninta rikuchispa. Chaypim, huk llapaqpaq rikuchiypi ñawpaq kutita, payqa “Qelqasqa Simiq kikin rimayninkunawan willakurqan: ‘Qhawariy, Qosan hamushan!’” Kunanqa noqanchikqa simbólicamente Ezequielwan kuska Boston Tabernacle nisqapi sayashanchik, chisi qapariypa kachaqkunata hoqarispa lluqsinankupaq ñawpaqta, lamar muyuq unu hatun llaphipi hina riykachaspa. Estandarteta hoqarinapa profético rurayninqa Islampa profético siq’inpi rikuchisqa kashan Apocalipsispa isqon ñiqin kapitulpin. Ezequielpa tawa ñiqin kapituluqa iskay kaq testigota qorin hinaspa kinsa pachak isqon chunka hukniyuq watakunawan chunka pichqa p’unchawkunapa chay profecía tukukuyninta, chaytataqmi tawa ñiqin kapitulpin ruwan.
We will continue these things in the next article.
Kaykunataqa qatiq qillqapi rikusunchikmi.