There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Ezequielpa qillqasqanpi achka musphaypaq hinalla ancha anchaqhina yachachikuq profetikuq siq’ikuna, cheqaqkuna ima kashan. Templopi profetakunamanta Biblia qawachisqan ukhupiqa, Ezequielmi llapa wakinkunamanta aswan sut’ita riqsichin muyukunapi kaq muyukunata. Chay muyukunaqa, Hermana White nisqanman hina, runapa rurayninkunap sasachakuq tinkuyninta rikuchin, qhipa para tiempopi pasaq ruwanakunapa qatipayninta yachachispa. Chay ruwanakunaqa profetawanmi rikuchisqa kanku, pay profeciapa huknin parte tukuspa, ruwasqa yachachina tinkuy-parábola hina, imaynatachus Ezequiel tawa kapitulopi Jerusalén llaqta muyurisqa kasqanta rikuchinapaq lluq’i ladonpi sirikuspa, chaymanta paña ladonpi sirikuspa. Hinallataq chunka kimsayuq sut’i p’unchawchaykuna kashan, chaykunam Ezequielpa willakuy historiyanta siq’ichin; chaynata ruwaspanmi qhipa para pacha nisqapa señalkunata qun, maypachachus pachak tawa chunka tawayuq waranqa runakuna sellosqakunku. Cheqaqkunaqa manan p’unchawchaykunallawanchu willasqa kanku, aswanpas yupaykunawanmi, hinallataq chunka qanchisniyuq, chunka isqunniyuq, iskay chunka phisqayuq, qanchis chunka, tawa chunka, kimsa pachak isqun chunka, chaymantaqa, ari, kimsa chunka nisqawanpas. Huk yupaytaq, ichaqa, Ezequielpa qillqasqanpi aswan ancha importante yupay hina kanman, chayqa pachak phisqa chunka. Ichaqa pachak phisqa chunka yupayqa Ezequielpa qillqasqanpiqa mana tarikusqachu. Chaywanpas, siq’i patapi siq’i—chaypi kashan.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Pachak pichqa chunka yupayqa profetikamanta muyurina sinchi hark’asqa siq’ipi churakusqa kashan, hinaspa chay hark’ayqa huk sapaq profetika siqiñam; utaq munaspaqa, chay hark’ayqa huk muyuñam. Huk profetika siqin historiaq allin pacha puriyninpi sapa kutinmi huk alpha hinallataq huk omega hap’inan, hinaspa chayta ruwaspaqa alphaq omegaq ima kayninkunapas siq’iq qallariyninpi tukukuyninpipas rikuchisqa kanan tiyan; mana chay hina kaptinqa, manam siqichu kanman. Hark’ayq alpha rurayninqa karqan Ezequielpa warminqa wañusqanmi, hinaspa hark’ayq tukukuyninqa karqan Cristoq novia nirqan wañusqanmi, Jerusalén llaqtapa tuñichiyninwan rikuchisqa.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Kallkuwanmi ñuqa Juanqa santo llaqtata, musuq Jerusalénta, hanaq pachamanta Diospa ladonmanta uraykamusqanta, qosantaqpaq sumaqchasqa kasaraq warmi hina wakichisqata. Hinallataq uyarirqani hanaq pachamanta hatun qapariyta nishaqta: Qhawariychis, Diospa tiyananqa runakunawan kashan, payqa paykunawan tiyakunqa, paykunaqa paypa llaqtan kanqaku, Dios kikinmi paykunawan kanqa, paykunapa Diosninmi kanqa. Diosqa ñawinkumanta llapa waqayninkuta pichanqa; manaña wañuy kanqachu, manaña llakiypas, waqaypas, nanaypas kanqachu; ñawpaq kaqkunaqa pasashañam. Tronompi tiyasaqtaq nirqa: Qhawariy, llapa imakunatan musuqyachini. Hinaspa niwarqa: Qillqay; kay simikunaqa cheqaqmi, atinakuypaqmi. Hinallataq niwarqa: Tukukapunñam. Ñuqaqa Alpha kachkani, Omega kachkani, qallariyninmi, tukukuyninmi. Yakuymanta ch'akisqataqa kawsay unu pukyumanta mana qullqillapaqmi uqsachisaq. Atiq kaqqa llapa imakunatan chaskinqa; ñuqataq paypa Diosninmi kasaq, paytaq churiymi kanqa. Ichaqa manchakkuqkuna, mana iñiqkuna, millay mana allinkunapi urmaqkuna, runa wañuchiqkuna, huachuqkuna, layqakuna, yupaychasqa wakakunata yupaychaqkuna, llapa llullaqkunapas, ninawan azufrewan rawraq quchapi rakiychasqa kanqaku; chayqa iskay kaq wañuymi. Hinaspa qanchis angelkunamanta huknin, qanchis q'ipikunata qanchis qhipa ñak'ariywan hunt'asqa apaq, ñuqaman hamuspa rimariwarqa nispa: Kayman hamuy, Corderopa warmin kasaraq warmita qawachisqayki. Apocalipsis 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Warmi Ezequielpa wañun muyuykuy qallariypi; chaypim sutichasqa kachkan Ezequielpa “ñawinkunapa munasqan” nisqa hina. Chay kikin capítulo ukhupitaq, Jerusalén chinkachisqa kachkaptin, Jerusalénqa Israelpa “ñawinkunapa munasqan” nisqa hina reqsichisqa kachkan.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Yapamantaqaqmi, isqun watapi, chunka killapi, killapa chunka p’unchayninpi, Señorpa simin hamuwarqan ñuqaman, nispa, … Yapamantaq Señorpa simin hamuwarqan ñuqaman, nispa, Runa Churi, qhaway, ñawiykikunapa munasqanta huk qaslla ch’akiywan qechuykusqayki; ichaqa ama waqankichu, ama qaparinkichu, amataq ama waqayniykipas urmaykachunchu. Ama waqayta rikuchiychu, wañusqapaq ama llakikuyta ruraychu, umaykipa watakusqanta churakuy, chakiykipi usut’akunaykita churakuy, ama simiykita pakaychu, runakunapa t’antanta amataq mikuychu. Chaymi tutamantan runakunaman rimarqani; ch’isinnaqmi warmiy wañupuwarqan. Paqarinninnaqmi kamachisqa kasqayman hina rurani. Hinaptin runakuna ñuqata nirqanku: Manachu niwankiku ima kaykunas ñuqaykupaq kasqanta, chhaynata rurasqaykirayku?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Chaymantataq kutichirqani: Señorpa siminmi ñoqaman hamurqa, nispa: Israelpa wasinman rimay: Kayhinatan Señor Dios nin: Qhawariychis, ñoqanqa santuarionyta qhellichasqayki, kallpaykichispa sumaq kayninta, ñawiykichispa munasqanta, almáykichispa llakikusqanta; saqesqaykichis churiykichiswan ususiykichistaq espadawan urmanqaku. Qankunaqa ñoqa rurasqayman hina ruwankichis: mana simiykichista pakankichischu, nitaj runakunapa t’antanta mikunkichischu. Umanak’aykichisqa umaykichispi kanqa, usut’aykichistaq chakiykichispi; mana waqankichischu, nitaj llakinkichischu; aswanqa huchaykichisrayku ch’akinqankichis, huknin hukninwanpas llakinkichis.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Chaymi hina Ezequielqa qankunapaq huk señal kasqa: imaynachus pay rurasqanta, chayhinataq qankunapas ruwankichik; chaypas hamuqtinmi yachankichik noqaqa Señor Dios kasqayta. Hinallataq, runapa churin, manachu chay p’unchawpi, paykunamanta atiynta, hatun kayninkupa kusikuyninta, ñawinkupa munakusqanta, sonqonkuman churakusqankuta, churinkunatawan ususinkunatawan qechuptiy, chay p’unchawpi ayqekuq hamuspa qanman willananpaq, kikin rinriykikunawan uyarinaykipaq? Chay p’unchawpitaq simiyki kichasqa kanqa chay ayqekuqpaq; rimankitaq, manaña upalla kanqachu; hinallataq paykunapaq señal kanki; hinaspan yachankuqku noqaqa Señor kasqayta. Ezequiel 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Muyuy muyuy chay muyuychasqapa qallariyninqa Ezequielpa munasqan wañuyninmi, tukukuyninqa Israelpa munasqan wañuyninmi.
Hearing, but Not Hearing
Uyarispapas, ichaqa mana uyarispasqa hina
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Pichqa kuti kaqpi machukuna utaq runakuna imaynamantaq Ezequielta uyarisqankumanhina rikuchisqa kanku. Ezequiel 8:1 nisqapi, Judá llaqtapa machunkuna paypa ñawpaqninpi tiyaykunku. Ezequiel 14:1 nisqapi machukuna hamunku hinaspa paypa ñawpaqninpi tiyaykunku. Ezequiel 20:1 nisqapi Israelpa machunkuna hamunku Señorpa willayninta tapukuyta. Ezequiel 37:18 nisqapi, Diosqa Ezequielta nin: “Llaqtaykipa churinkuna qamman rimaspanku, nispa: ¿Manachu qayku-man rikuchiwanki imatataq kaykuna niyta munan?” nispa. Iskay chunka tawa qhapaqpi runakuna chiqanta tapunku: “¿Manachu qayku-man willawanki imakunaq kaykuna noqaykupaq, chayhinata ruwashanki?” nispa. Chay pichqa kuti kaq sapa hukninpi, machukuna utaq runakunaqa Laodicea hinallataq kasqapi kachkanku.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Paymi nirqa: Riy, kay llaqtaman willay: Uyariychik cheqaqtapuni, ichaqa ama entiendenkichikchu; qhawariychik cheqaqtapuni, ichaqa ama reparankichikchu. Kay llaqtapa sunqunta rakuway, rinrinta llasaqyachiy, ñawinta wisq’ay; mana ñawinkuwan qhawanankupaq, mana rinrinkuwan uyarinankupaq, mana sunqunwan entiendenankupaq, kutirikunankupaq, hinaspa hampisqa kananankupaq. Isaías 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Runakuna uyarispa mana uyarinankupaq pisqa rikch’akuyninkuna, hinaspa runakuna qhawaspa mana qhawanankupaq pisqa rikch’akuyninkuna, Isaiaspa willakuyninpi qhawayta, uyariytapas mana munakkuqkunapa pisqa puriyninkunawan tupanku.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Ichaqa Señorpa siminqa paykunapaq karqa kamachiy hawanpi kamachiy, kamachiy hawanpi kamachiy; siq’i hawanpi siq’i, siq’i hawanpi siq’i; kaypi pisilla, chaypipas pisilla; chhaynataq rispa qhipaman urmanankupaq, p’akikunankupaq, toqllapi urmanankupaq, hinaspa hap’isqa kanankupaq. Isaías 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Paykunamanta achkha runakuna mitkʼanqaku, urmanqaku, pʼakikunqaku, toqllaman urmaqasqa hapʼisqa kanqaku. Isaías 8:15.
Signs
Señales
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Ezequiel qhelqa iskay chunka tawañiqipi, muyuyqa qallarin llaqtata muyurqanku chay p’unchawmanta, hinaspa Ezequielpa warmin wañusqanmantapas—ñawinkunapa munakusqan—Jerusalén wañuyninpi tukukun, Israelpa ñawinkunapa munakusqanpi. Huk wata soqta killayuq muyuyqa Alpha y Omegaq unanchaninta apamun, chay pachaqa huk unanchawan qallarin, hinaspa huk unanchawantaq tukukun. Imaynatachus Ezequiel qhelqa iskay chunka tawañiqipi kashan hina, chay hinallataq Jesusqa Mateo qhelqa iskay chunka tawañiqipi muyuypa unanchaninta reqsichin.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
“Cristopa rimayninkunaqa achka runakunapa uyariyninpi rimarisqa karqan; ichaqa pay sapallanña kaptin, Pedro, Juan, Santiago, hinaspa Andrés hamurqanku payman, Olivos Orqopi tiyashaqtin. ‘Willawayku,’ nisqanku, ‘hayk’aqtaq kaykunari kanqa? imataq hamuyniykipa, hinaspa kay pachaq tukukuyninpa señalan kanqa?’ Jesusqa manam disipulonkuman kutichirqachu Jerusalén llaqtapa chinkachiyninta hinaspa hamuyninpa hatun p’unchayninta sapa-sapalla oqarispa. Iskay ruwaykunapa willakuyninta chaqrusqa. Sichus payqa disipulonkunaman qhepa p’unchaypi kaq ruwaykunata rikushasqan hina kicharispa willarinqa karqan chayqa, mana atinqankuchu chay rikuyta muchuyta. Paykunapaq khuyakuyninrayku, iskay hatun sasachakuypa willakuyninta hukllachasqa, chaynaqa disipulokuna kikinkupaq yuyaymananpaq ima ninan kasqanta mask’anankupaq saqespa. Jerusalén llaqtapa chinkachiyninmanta rimarishaqtin, profetapa siminkunaqa chay ruwaymanta aswan qarqorqan qhepa tukuy ruphayman chay p’unchaypi, Señor kasqan k’itintaq lloqsispa pachata huchankurayku muchuchinanpaq, maypachachus kay pacha yawarninta rikuchinqa, hinaspa wañusqankunataña mana pakayta atinchu. Kay tukuy rimayqa qosqasqa karqan manam disipulokunallapaqchu, aswanpas kay pachapa historianninpata qhipa escenankunapi kawsanankupaq kaqkunapaqpas.”
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Disípulokunaman kutirispa, Cristo nirqan: “Qhawariychik ama pipas qankunata llullachisunmanchu. Achka runakuna sutiykipi hamunqaku, nispanku: Noqa Cristo kani; hinaspan achka runakunata llullachinqaku.” Achka llulla mesías-kuna rikurinqaku, milagrokunata rurashasqankuta nispa, hinaspa judío llaqtapa salvasqa kaynin pacha chayamushasqanta willakuspa. Chaykunaqa achka runakunata pantachinqaku. Cristopa siminkuna hunt’akusqa karqan. Wañusqanmanta Jerusalén llaqtapa muyuykusqa kanan kama, achka llulla mesías-kuna rikurirqanku. Ichaqa kay waqyayqa kay pacha tiempopi kawsak runakunapaqpas qosqasqa karqan. Jerusalén llaqtapa chinkachisqa kayninman ñawpaqpi rurasqa kaq kikillan llullachikuykunaqa unay watakunapi rurasqa kasharqan, hinaspapas yapamanta rurasqa kanqa.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Guerrakunatawan guerrakunamanta rimariskakunatapas uyarinkichikmi: ama manchariychikchu; kay tukuykunan pasanampuni tiyan, ichaqa tukukuyninqa manaraqmi chayamunichu.’ Jerusalén llaqtata tucuchinankupaq ñawpaqta, runakuna atipanakuyllapi hap’ipanakurqanku mayqin aswan kamachiq kasqanta. Emperadorkuna wañuchisqa karqanku. Tronomuq ñaqanpi sayashaqkuna nisqakuna wañuchisqa karqanku. Guerrakuna karqanku, guerrakunamanta rimariskakunapas. ‘Kay tukuykunan pasanampuni tiyan,’ nisqa Cristo, ‘ichaqa tukukuyninqa [judío nacionpa, nación hina kasqanpa] manaraqmi.’ ‘Suyukunaqa suyu-kunawanmi hatarinqa, reinokunapas reino-kunawanmi; muchuykuna, onqoykunapas, allpa kuyuykunapas maymanchus karqankaqa chaykunapim kanqa. Kay tukuyqa ñak’ariykunapa qallariyninllanmi.’ Cristo nirqan: Rabikuna kay señalkunata rikuspankuqa, chaykunata Diospa juiciokuna kasqantam ninqaku, nacionkunapa contranpi, akllasqan llaqtanta watasqa kasqankurayku. Chay señalkunataqa Mesías hamuyninpa unanchan kasqantam ninqaku. Ama pantachikuychikchu; chaykunaqa Paypa juicionkunapa qallariyninmi. Runakunaqa kikinkumanmi qhawarqanku. Mana wanakuspankuchu, mana tikrakuspankuchu noqa hampinaypaq. Paykuna watasqa kaymanta cacharikuyninkupa unanchan hina rikuchisqan señalkunaqa, paykunapa tucukuyninkupa señalkunanmi.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Jerusalén llaqtapa muyurikuynin wata 66-piqa, Roma llaqtapa estandartenkunata yupaychana wasipa muyuriq pampaman churayninpa señalta apaqmi karqa. Jesúsqa wata 66-manta 70-kama chay pacha imakunamanta rimarisqanpiqa, wata 70-pi chinkachiyta paypa iskay kutin hamuyninwan tupachirqan; hinaspataq paypa iskay kutin hamuyninwan huk señalmi t’inkisqa kachkan.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Manaraq ñawinchikkuna inti lluqsimunan llaqtaman aparisqa karqan, imaraykuchus huk huch’uy yana phuyu rikhurisqa karqan, runapa makiyninpa kuskan hina hatun, chayta llapanchik yachasqanchikrayku Runapa Churinpa Señalnin kasqanta.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
66–70 d.C. watakunapi historiapa qallariyninwan tukukuyninwanmi huk señal kashan, muyuykusqanta sitia qallariyninwan llaqtapa thuñisqanwan, chaymi tinkun alfa y omega señalanwan, ñawikunapa munasqan wañusqanman 587 a.C. hinallataq 586 a.C. watakunapi.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Huk wataq iskay wata chuspiylla muyuykuypa willakuyqa “señal”mi, qhepa p’unchaykunapaq. Ezequielpa willakuyninpi rikuchisqa mana yuyayniyuq sipaskunaqa tinkuchikuyta tarinku yuyaysapa sipaskunapa willakuyninwan, paykunaqa wata 66‑pi muyuykuypa señalta rikuspa, salvasqa kanankupaq ayqekurqanku. Huk wataq iskay wata chuspiylla muyuykuyqa señalmi iskay kasta yupaychakuqkunata rikuchin. Huk kastaqa señalta entiendenqa; huk kastataq, Isaíaspa “achkha” nisqanwan rikuchisqa, manam rinqachu ni uyarinqachu.
Many and Few
Achkaqkunaq, Pisiqkunaqpas
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Chaymiqa qhapaq kamachiqqa yanapaqninkunata nirqan: Makinkunata, chakinkunata wataychis, hinaspa apaychis, hawaman tutayayman wikch’uychis; chaypim waqay kanqa, kirunkunatapas kachuriy kanqa. Achka runakunan waqyachisqa kanku, ichaqa pisillan akllasqa kanku. Mateo 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Chhayna qhipankaqkuna ñawpaqman kanqaku, ñawpaqkunaqa qhipaman: achkaqa waqyaskam kanku, pisillaqtaq akllasqam. Mateo 20:16.
To See and Hear
Rikuspa Hinallataq Uyarinallataq
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Ezequiel qillqasqapiqa phisqa ruwayman rikuchisqa tinkuchiy willakuykuna kan, hinallataq phisqa kuti Ezequielqa kamachiqkunaman chaymanta runakunaman rimarqan. Chay iskay testigokunaqa phisqa mana yuyaysapa sipaskunata reqsichinku, paykunaqa “rikuyta” mana munanku, “uyariytapas” mana munankuchu. Paykunaqa mana munankuchu rikuyman utaq uyariyman chay yapasqa yachayta, Jesúsqa, Judá ayllumanta León hina kaspa, profétic Simiyninta kicharisqanrayku.
The World will See and Hear
Pacha rikunqataq uyarinqataqmi
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Llapan kay pacha tiyaqkuna, kay allpapi tiyaqkunapas, qhawaychik, orqokuna patapi huk unancha hap’ichisqa kaptin; waqrapas waqachisqa kaptin, uyariychik. Isaías 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Chay p’unchaypiqa upakunapas liwrupa siminkunata uyarisqankutaqmi, ñawsaqkunapa ñawinkunapas tutayaymanta, yanamantaq rikunqaku. Isaías 29:18.
My Foolish & Sottish People have no Knowledge
Ñoqa mana yuyayniyoq, mana allin yuyayniyoq llaqtayqa mana yachayniyoqmi kanku.
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
¿Hayk’aqkamaqmi rikusaq unanchata, hinaspa uyarisaq corneta waqyayninta? Llaqtayqa upa kanku, mana reqsiwarqankuchu; paykunaqa yuyayniq p’unchaw wawakuna kanku, manataq ima yachayniyoqchu: mana allinta ruranapaqqa yachaysapa kanku, allinta ruranapaqmi ichaqa mana yachayniyoqchu. Jeremías 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Willakuy kayta Jacobpa wasinpi, hinaspa Judá llaqtapi willaychis, nispa: Kunan uyariychis kayta, mana yuyayniyoq, upa runakuna; ñawiyoq kashaspapas mana rikunku; rinriyoq kashaspapas mana uyarinkuchu. Jeremías 5:20, 21.
A Rebellious House
Wakllichikuq Wasi
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Señorpa siminpas chayaramuwarqa, nispa: Runa churiy, qanqa tiyanki huk hatun wasipa chawpinpi mana kasukuyta munaspaq runakunapa chawpinpi; paykunaqa ñawiyuqkuna kashaspapas manan rikunku; rinriyuqkuna kashaspapas manan uyarinkuchu; imaraykuchus paykunaqa huk mana kasukuyta munaspaq hatun wasim. Ezequiel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Chayrayku paykunaman rimani rikch’achiykunawan: qhawaspaqa mana qhawankuchu; uyarispapas mana uyarinkuchu, nitaj entiendenkuchu. Paykunapi hunt’akun Esaiaspa profecian, nispa: Uyarispaqa uyariwaqkikuna, ichaqa mana entiendenkikichu; qhawaspaqa qhawawaqkikuna, ichaqa mana reparankikichu. Kay llaqtapa sonqon rumiyaq hinan tukusqa, rinrinkunapas sasa uyariqmi, ñawinkunatataj wichq’asqaku; ama mayqen pachapi ñawinkuwan qhawananpaq, rinrinkunawan uyarinanpaq, sonqonkuwan entiendenankupaq, kutirikunankupaq, ñoqataq hampinaypaq.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Aswan kusisqa kachun qankunapa ñawikuna, rikuspankurayku; hinaspa rinriykikuna, uyarispankurayku. Cheqaqtapuni niykichik: achka willakuqkunaq, chanin runakunaqpas munarqanku qankuna rikusqaykichikta rikuyta, ichaqa mana rikurqankuchu; hinaspa qankuna uyarisqaykichikta uyariyta, ichaqa mana uyariqkuchu. Mateo 13:13–17.
The Old Paths
Ñawpa Ñankuna
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin: Saynataqmi nirqan, Ñankunapi sayariychik, qhawariychik, tapukuychikñataq ñawpaq ñankunamanta, maypitaq allin ñan kashan; chaypi puriychik, hinaspa samayta tariwaqchik almaikichikpaq. Ichaqa paykuna nirqanku: Manam chaypi purisunchikchu. Hinallataq qankunapaq ricchakuqkunata churani, nispa: Wiyaychik waqrapukuna waqyasqanta. Ichaqa paykuna nirqanku: Manam wiyarisunchikchu. Jeremías 6:16, 17.
The Message of 1840–1844
1840–1844 watakunapa Willakuynin
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Lliw 1840–1844 watakunapi qusqan tukuy willakuykunaqa kunanqa kallpawan rimarisqa kananmi, ashka runakuna maypi kasqankuta chinkachisqankurayku. Chay willakuykunaqa tukuy iglesiakunaman chayananmi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Cristo nirqan: “Kusisqan kachun ñawiykikuna, rikunkuchus; hinallataq rinriykikuna, uyarinkuchus. Cheqaqtapunin niykichik: achka profetakuna chaymanta allin runakuna munarqanku qankuna rikushasqaykita rikuyta, ichaqa manam rikurqankuchu; qankuna uyarisqaykita uyariyta munarqankutaq, ichaqa manam uyarisqankuchu” [Mateo 13:16, 17]. Kusisqan kachun chay ñawikuna, 1843 watapi hinallataq 1844 watapi rikuchisqa kaqkunata rikuqkuna.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuyqa qusqam karqan. Chaymantaqa mana qhipachikuychu kanan kashan chay willakuyta yapamanta willanaykipaq, imaraykuchus pacha señalkuna hunt’akushanku; tukukuy llamk’ayqa ruwayta tiyan. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Manaraq unayta, Diospa kamachisqanman hina, huk willakuyqa qusqa kanqa, chaymi hatun qapariyman wiñanqa. Chaypim Danielqa suertepi sayanqa, testimoniota qonanpaq.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Unanchaqa Muyuychakuypa
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Ezequiel qillqasqa libropiqa pisqa kuti kachkan maypin payqa runakuna mana rikuyta munasqankuta huk parabolata ruraywan ricuchirqan; chaymantapas pisqa kuti chay runakunawan rimarqan, paykuna mana uyariyta munasqankuwan. Iskay testigokuna—ruraywan ricuchisqa parabolamanta hinaspa rimaymantapas—pisqa mana yuyaysapa vírgenesman qhawachisqa karqan. Huknin ruraywan ricuchisqa parábola, tawa kaq capítulope tarikusqa, muyuychasqa llaqta muyuykusqapa “señal”ninta rikuchin, hamuq tukuy chinkachiyta willakuspa. Ezequielpa mensajenqa Laodiceaman mensajem.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
Laodiceapaq qusqasqa “señal” nisqaqa ‘muyuy-sitiok señalninqa’ kashan, hinaspa qhipa p’unchaykunapi muyuy-sitioqa achka testigokunawanmi rikuchisqa kashan. Cristopa p’unchayninpi judíokunaman qusqasqa sapallan señalqa Jonáspa señalninqa karqan, paymi kinsa p’unchay balenpa wiksa ukunpi kasqanmanta ruwaypi rikuchisqa huk yachachiy tinkuchiyta rikuchin.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Chaymiqa wakin qillqaqkunaq, fariseokunaqpis kutichispa nirqanku: Yachachiq, qanmanta huk señalta rikuyta munayku. Paymi ichaqa kutichispa nirqan: Mana allin, waqllikuq miraymi huk señalta maskhan; ichaqa manam ima señaltapas qusqa kanqachu, aswanpas profeta Jonáspa señallanmi. Imaraykuchus imaynan Jonás kimsa p’unchay kimsa tutata hatun challwaq wiksanpi karqan, chayhinallataqmi Runapa Churinpas kimsa p’unchay kimsa tutata allpa sonqonpi kanqa. Mateo 12:38–40.
The Sign of Jonah
Jonáspa Señalnin
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Jonáspa señalenqa wañuymanta kawsarimuyta rikuchiq rurakusqa yachachiy karqan. Juanpas chay kikin chiqaqta rikuchin, payqa timpuq aceite mankaman wikch’usqa karqan, chaymantataq kawsalla lluqsimurqan. Danielpa leonkunapa mach’ayninpi kasqanpas, hinallataq Nabucodonosorpa hornonpi kimsa allin runakunapa kasqankupas, wañuymanta kawsarimuyta rikuchin. Llapa chaykunam Apocalipsis libro chunka hukniyuq kapitulongpi kawsarichisqa pachak tawa chunka tawa waranqa runakunata rikuchin.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Qispichiqpa yuyayninkunaqa kunanqa kutimurarqan ñawpaq p’unchaykunata, hamuq p’unchaykunatapas contemplasqanmanta. Runakunaqa rikusqankuta uyarisqankutawan sut’inchayta munashaqtin, sonqonkupi ruwaykusqa impresiunkunaman hina, hinaspa paykunaq charisqan k’anchayman hina, ‘Jesús kutichispa nirqan: Kay vozqa manam noqaraykuchu hamurqan, aswanqa qankunapaqmi.’ Chayqa karqan Mesías kasqanmanta aswan hatun evidencianta, Tayta Diospa señalta: Jesúsqa cheqaqta rimarisqanmi, hinaspa Diospa Churinmi kasqan. ¿Judíokunaqa hanaq pacha hatun testimoniomanta kutirikunkumanchu? Huk kutipiqa Qispichiqtaraq tapurqanku: ¿Ima señaltata rikuchiwanki, rikuspanchik iñinanchikpaq? Yupay atina mana atisqa señalkunam qorqasqa karqan Cristopa ministerionnin tukuypi; ichaqa ñawinkutam wisqarqanku, sonqonkutapas sinchiyachirqanku, ama convincisqa kanankupaq. Lázaroq kawsarimpuyninpa aswan hatun milagronpas mana qichurqanchu mana iñiyninkuta, aswanqa astawan mana allin munayninwan hunt’arqan; hinaspa kunan, Tayta Dios rimarisqanña kaptin, manaña aswan huk señalta mañakuyta atispa, sonqonkuna mana llamp’uyaqchu karqan, hinaspa iñiyta manaraq munarqankuchu.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lázaro karqa kawsarimuypa señalinmi, imaynachus Jonás ballenapa wiksa ukhunpi chayta rikuchirqan hina. Taytapa rimaynin, kawsarichisqa Lázarowan tinkisqa, rikuchinmi Dios kaywan runa kaywan huñusqanta, chaymi, sut’inchasqa hina, Cristopa naturaleza, payqa runapa aychantan hawanman churakurqan. Dios kaywan runa kaywan huñusqankum chaymi pachak tawa chunka tawa waranqapa estandarten, hinaspa Lázaroqa kawsarimuy atiypa señalinmi, mayqan atiyllam Ruraqta rurasqanwan huñuyta puchukachin.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Lázaro hatarichisqanwanmi achkha runakuna Jesuspi iñinankupaq pusasqa karqanku. Diospa yuyayninmi karqa Lázaro wañuspa p’ampasqa kasqanta, qespichiq chayamunanmanta ñawpaqta. Lázaro hatarichisqanmi Cristoq aswan hatun milagron karqa, chayraykun achkha runakuna Diosta hatuncharqanku.” Manuscript Releases, volumen 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Lázaroqa Jerusalénman atipaywan yaykuyta ñawpaqchasqa, paytaq Jonáswan rikuchisqa kawsarimuy pacha kawsayniyuq “señal” karqan.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lázaroqa, aycha kaynin p’ampasqapi ismusqa karqan, ichaqa kunanmi hatun k’anchayniyuq qhari kaypa kallpallanwan kusisqa karqan, qespichiqpa sillakusqan uywata pusarqan.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Yaykuyta atipanakuyqa Exeter camp meetingwanmi tupachkan, chaymi chunka sipaskunamanta rikch’achikuypa alpha hunt’asqan karqan; chayraykutaq Jonáspa, Lazaruspa “señal” nisqan omegawan, hinallataq kay willakuypa hunt’asqan sumaq hunt’ayninwanmi tupachkan: “¡Qhawariychik, Qosan hamushan!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Achka kuti kutichawanku chunka sipaskunapa rikch’ayninmanmi pusawasqa kani, pichqaqa yuyayniyuq kasqankurayku, pichqataq mana yuyayniyuq. Kay rikch’ayninqa tukuy imapi hina qillqasqa kasqanman hina hunt’asqa karqan, hinaspa hunt’asqa kanqa, imaraykuchus kay pacha tiempopaq huk sapa apayniyuqmi, chaymantaq, kinsa kaq angelpa willakuynin hina, hunt’asqa karqan hinaspa pacha tukukuyninkama kunan pacha cheqaq willakuy hina kachkanqa.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Jonás, Lázaro y Samuel Snow, al llegar tarde a la reunión campestre de Exeter, se corresponden con la “señal del asedio” de Ezequiel. Lázaro condujo a Cristo a Jerusalén sobre un asno.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
«Batesqa huk Exeter (New Hampshire) campamentopi tantanakuypi, agosto killapi, 1844 watapi, ancha importante umalliqkunamanta huknin karqan, maypichus “cheqaq chawpi tutapa qapariynin” ñawpaq kutita willasqa karqan. Chay p’unchawpa tutamanta culto ruranapaq campamentopi akllasqa predicadorqa Batesmi karqan. Payqa uyariqnin-kunata cheqaq kaspa qhepakuyta kallpachasharqan, hinaspa thak kawsaywan yachachisharqan Diosqa paykunata sapanmanta pruebaykushanllata, qhepachakusqa pacha ukupi kashankuta, chayhinallataq wakin yuyaykunatapas, chaykama Samuel S. Snowqa caballopi silluspa campamentoman chayarqamun. Panin, señora John Couch, qayllanpi tiyaykuspa, Snowqa yapamanta rimarqan Cristo señalasqa pachapi rikurimunanta cheqaq yuyayninmanta. Anchatapuni kuyuchisqa, señora Couchqa uyariqkunata mancharichirqan sayarispa hinaspa nispa: “¡Kaypi kashan Diosmanta huk willakuyniyuq runa!”» Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Abril killapi, 1521 watapi, Martin Lutherqa caballokuna aysasqa karretapi riqsisqa rinakurqa Worms llaqtapi Dietman, chaypiqa papap yachachiykuna, ruwaykuna ima mana chaskirqachu, hinaspataq nirqan: “Qelqasqa Sagradas Escrituraspa willakuyninwan utaq sut’i yuyaywan mana convencesqa kaptinqa… imatapas manam kutirichisqachu, nitaq kutirichisaqchu, conscienciapa contranman puriyqa mana allinchu, nitaq segurochu. Kaypin sayani. Huknin ruwayta manam atinichu. Dios yanapaykuway. Amén.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Fariseokuna Cristoq triunfal yaykuyñinta imaynachus hark’arqanku, chay hinallataq papal kamachiqkuna Lutherpa yaykuyñinta hark’arqanku. Chaymanta Luther sutinta tikrarqa (sellado nisqapa huk unanchaqnin) hinaspataq pakasqa karqa, Nuevo Testamento nisqata alemán simiman tikrarinanpaq. Worms Dietapi rikhurichiyninqa Chisi Chawpi Qapariyta rikch’akurqa, chaymi chay pacha iglesia-estado kamachiqkunamanta wañuy kamachiyta apamurqa; chay hinaqa Domingo Leyta rikch’akurqa. “Junker Jörg” sutipi chunka killakuna pakasqa kasqan qhipaman, kamachiqkunamanta hamuq manchachiynin tikrakapusqa karqa, aswanqa iskay soldado sasachakuykunaman, millaychasqa Carlos Vpa ñawpaqenpi sayaq. Chay iskay soldado manchachiykunaqa Franciawan Islamwan karqanku, kunan p’unchay runakayninta uyarichispa sayaq kikin mana santo huñunakuyta, socialismo wan Islamwan, rikch’achispa.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Kay pachapi Diospa ruwasqanqa, sapa pachakutipi, llapan hatun allinchaykunapi utaq religiypi kuyuykunapi, ancha muskhaypaq kikinchasqa rikch’ariyta qhawachin. Diospa runakunawan imayna llamk’asqanpa kamachikuyninkunaqa wiñaypaq kikinllam kanku. Kay pacha kunan tiempopi ancha importante kuyuykunaqa ñawpa pachakunapi karqankuwan kikinchasqa pariyniyuqmi kanku, hinaspa ñawpa watakunapi iglesiapa yachasqankunaqa ñuqanchikpa kay pacha tiempunchikpaq ancha chanin yachachiykunatam qun.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Lázaro pusasqan huk asnuqa Cristota Jerusalénman apamurqa, huk caballomanta aysasqa carruajeqa Luterota Dieta de Wormsman apamurqa, hinaspa huk caballoqa Snowta Exeter camp meetingman apamurqa; chayhinaqa asnuta hinaspa caballotapas, iskayninpas “Equidae” ayllumanta, “Equus” género ukhupi kasqankuta, Chawpi Tuta Qapariy willakuypa señan kasqanta reqsichin.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Siónpa ususin, ancha kusikuy; Jerusalénpa ususin, qapariy: qhawariy, Qhapaqniykiqa qanman hamushan: payqa chaninnaqmi, salvasqata apamushaqmi; llamp’u sonqoyuqmi, asnupi sillakuspa, hinaspa malta asnu, asnupa wawampi. Zacarías 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Chawpi tuta qapariy willakuypa señalananqa asnupa utaq caballopa chayamunanmi, iskayninku Islam nisqapa unanchayninkuna kaspa. Chiqaq chawpi tuta qapariy willakuypa akllasqa kachaqninqa caballopi hamurqan, Cristoq asnopi chayamunanwan tinkuchisqa hinam. Qhepa p’unchaykunapi “muyuykuyqa” señalasqan kashan Ellen White nisqapa riqsichisqan hunt’akusqanwan: Nashville llaqtataqa “nina bolas” nisqawan maqasqa kananpaqmi.
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
¿Imaraykunataq muyuy hallp’ay qallarin Nashville llaqtaq nina kurukunamanta? ¿Chayqa Islam nisqaqa Diospa profético Simiyninpi asnowan caballowan temsilasqa kasqanraykuchu?
Smyrna
Esmirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Emperador Nerón nisqanmi Smirna iglesiapa qallariyninta señalaykun, Roma llaqta wata 64‑pi ruphasqa kaptin. Chay p’unchaymi cristiana iglesiapa qatipakuy qallarikuyninta señalaykun, iskay pachak pichqa chunka wata tukuypi hunt’asqa, chaymanta wata 313‑pi Milán Edicto nisqawan tukuq. Uywaqa rikch’ayninpa ruwayninmi alfa waymark‑ta reqsichin, chaymi huk pacha qallarin, omega waymarkwan tukukuq, uywapa señalninqa rikuchisqan hina, qaylla hamuq domingo kamachiypi. Chay pachaqa “edictos” nisqakunawan qallarisqan hina reqsichisqa kachkan.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Sichus ñawiriq hamuq pisi p’unchaykunapi maqanakuypi ima ruwana-kunachus llamk’achisqa kanqa chayta entiendenaypaq munanman chayqa, ñawpa p’unchaykunapi Roma kaqllata munasqanman chayananpaq ima mediokunatachus llamk’achirqan chay qillqasqata qatiyninlla kanan. Sichus yachanayta munanman ima hinatachus papistakuna protestantekunawan huñusqa kaspa paykuna dogmankunata mana chaskiqkunawan ruwankaqta, qhawachun Roma ima espiritutachus sábadoman hinallataq paypa amachaqninkunaman rikuchirqan chayta.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Reales decretokuna, concilio generalkuna, hinallata iglesiapa kamachikuyninkuna kay pachapi atiyniyoq kallpawan sayachisqa, chaymi karqan imayna pagano raymi cristianokunapa kay pachapi yupaychasqa puesto-man chayasqanpa escalonkuna. Domingo p’unchayta waqaychanapaq ñawpaq llapa runakunapaq rikhurisqa kamachiymi karqan Constantinoq churakusqan ley. (A.D. 321; qhaway Apéndicepa notanta p’anqa 53-pa.) Kay decretoqa llaqtapi tiyakuqkunata samayman churarqan ‘intiypa venerable p’unchayninpi,’ ichaqa chakra llank’aqkunata saqerqan yapuy ruwayninkunapi qatipakunankupaq. Mana sut’inchayta pagano estatuto hina kaspapas, chaytaqa emperadormi hunt’achirqan cristianismo-ta sutillamanta chaskisqan qhepaman.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Smirna iglesiamanta Pergamo iglesiaman huk tikrayta riqsichiq ñawpaq qhapaq kamachiyqa Milán Edicto karqa, 313 watapi. Chayqa ñawpaq puriy karqa, 321 watapi ñawpaq Domingo kamachiman pusariq. Jerusalén llaqtapa thuñisqanqa Domingo kamachiyta rikch’achin, iskay profético testigokunataq chay thuñiymanta ñawpaq kaq muyuriyta reqsichinku. Chay iskay muyuriykuna—Babiloniapa kinsa kaq muyuriyninwan rikuchisqa, 587 a.C. watapi, hinaspa Romapa iskay kaq muyuriyninwan, wata 70-pi—reqsichinku ñanta tupachiqmanta ñawpaq kaq ñanta tupachiqqa, Domingo kamachipa ñanta tupachiqmanta ñawpaq kaqqa, profético muyuriy kasqanta.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nabucodonosorqa sitiarqan Jehoiakimpa contran, chaymanta Jehoiachinpa, hinaspataq tukukuyta Sedequiaspa. Cestioqa sitiarqan wata 66pi, hinaspataq hunt’arqan Jesús iglesiaman qosqan señalta, imaynatachus kinsa kaq sitio 587 a.C. watapi Ezequielpa warmimpa wañuyninpa señalta apaq karqan hina. Jerusalénpa chinkachisqa kananpaq ñawpaqman hamuq waymarkqa huk sitio kasqanmi, hinaspataq huk “señal”pas. 321 watapi domingo kamachiyta ñawpaqchasqa waymarkqa karqan Milán Edicto, maypichus mana imamanta huchachasqa iglesia (Esmirna) Pergamoman tikrakun, chayqa huk iglesia comprometisqapa símbolunmi.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Chaymi, Edicto de Milán nisqaqa huk profético muyuy qallarinqam, hinallataq huk señaltaqmi. Chayqa riqsichinmi maypichus pachak tawa chunka tawa waranqa runakunapa Laodicea kuyuy kaymanta pachak tawa chunka tawa waranqa runakunapa Filadelfia kuyuyman tikran.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Filadelfiawan Esmirnawan rikch’achkanku Revelaciónpa qanchis iglesiankunamanta iskayninlla iglesiakunata, mayqenkunapa contranpi mana ima huchachaypas kanchu. Kay chiqaq kaymantaqa reqsichin chay tikrayta, imayna iglesiam maqanakuypi kachkan chaymanta iglesiam atipaypiña kachkan chayman tikray kasqanta. Chay tikrayqa Edicto de Milán nisqawan tupanchakun, maypichus qhipa p’unchaykunapa huk pachak tawa chunka tawañiyuqkunapa kuyuriynin chay pusaq kaq iglesia tukukun, qanchismantapuni kaq. Filadelfiawan Esmirnawan hinallataq iskayninlla iglesiakunam kanku, paykunawan maqanakuspa kaqkunawan, mayqenkunachus niynku judíokuna kasqankuta, ichaqa chiqaqpiqa Satanaspa sinagoganmanta kanku.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Chay hina, 313 watukuq señalpas Exeter camp meetingwanpas tupakun, 1844 watapi agosto killapa 12manta 17kama. Camp meeting tukukuptinmi, chay willakuy Estados Unidospa inti lloqsimuymanta lamar qochapa patanpi mast’arisqa lamar unu hatun muyu hinata purirqan, punku wichq’akunankama 1844 watapi octubre killapa 22 p’unchawninpi.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
Imayna hatun unu para-muyu hina kuyuyqa llapan suyuta picharqan. Llaqtamanta llaqtaman, ayllumanta aylluman, karu chakra llaqtakunamanpas purirqan, suyaykachkaq Diospa runankuna tukuyllata rikch’arichisqa kanankama. Kay willakuy ñawpaq inti lluqsiykaptin ch’iri rit’i chinkaq hina fanatismota chinkarachirqan. Iñiqkunaqa iskayrayayninkuta, pantasqa yuyayninkutapas anchuchisqa rikurqanku, hinallataq suyaywan kallpawan sonqonkuta kawsarichirqan. Llamk’ayqa mana chay tukuy extremo nisqakunawan kuskasqachu, mayqenkunachus sapa kuti rikurimun runapa kusisqa kallpakuyninlla kaptin, Diospa siminpa Espírituyninpa kamachikuynin mana kasqanrayku. Chayqa kasqa karqan chay unay Israel ñawpaq runakunapi rikuriq p’enqayman urmay pacha hina, Señorman kutirikuy pacha hina, paypa kamachinkunamanta cheqaqchaq willakuyninkuna qhipanpi hamuq. Tukuy pacha Diospa ruwasqanpa señalkunatan apamurqan. Mana achka kusisqa extasischu karqan, aswanqa ukhu sonqota allinta qhaway, huchata willakuy, kay pachata saqiy ima. Señorwan tinkunaypaq wakichikuyqa nanaywan mañakuq almaskunapa llasay yuyayninmi karqan. Sapa kuti mana saykuspa mañakuy karqan, hinallataq tukuy ima mana pakasqa Diosman sapaqchasqa kay. Chay Hatun Ch’aqway, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
22 octubre 1844 p’unchawpi punku wichq’aykusqanmanta rikch’ayninqa utqayllam hamuq domingo p’unchaw kamachiyta rikuchin, hinaspa 22 octubrepa wichq’asqa punkunman ñawpaqman puriq señaltaqa Exeter camp meeting karqan. Chayrayku Exeter camp meetingqa Edicto de Milánwan tupachisqa kashan. Hinallataq Cristopa atipayninwan yaykuyninwanpas tupachisqa kashan.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Chawpi tuta waqyakuqa manam anchatachu apachimurqa yuyaychaykunawan, ichaqa Qillqakunaq rikuchisqanqa sut’i, tukuy imapi atipaqmi karqa. Chaywan kuska rirqam huk kallpa tanqaq, almata kuyuchiq. Mana iskayrayaychu karqa, mana tapukuychu. Cristoqa atipayninwan Jerusalénman yaykusqan p’unchawpi, raymita waqaychanankupaq llapa suyukunamanta huñusqa runakunaqa Olivos Orqoman utqayllam hamurqanku; hinaspa Jesus-ta pushaq tanta runakunaman hukllawakuspaqa, chay horapa samayninta hap’irqanku, hinaspa qapariyta aswan hatunyachirqanku: ‘Samisqa kachun Señorpa sutimpi hamuqqa!’ [Mateo 21:9.] Chay hinallataqmi mana iñiqkuna, Adventista huñunakuykunaman hamuqkuna—wakinkuna curiositymanta, wakinkunaqa asikuyllapaq—musyarqanku chay willakuywan kuska puriq cheqaqch’aq kallpata: ‘¡Qhawariychik, Qosan hamushan!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Milán Edictomiqa señalashan Nabucodonosorpa 587 a.C. watapi, hinaspa Cestiuspa wata 66-pi rikuchisqa profétiko muyuychakuyta. Chay ishkay muyuychakuykunaqa, sapaqninmanta, Jerusalénta thuñichirqanku 586 a.C. watapi hinaspa 70 watapi. Cestiuspa muyuychakusqan tukukapun, hinaspa kimsa wata kuskanmanta qhipaman, Titoq uranpi muyuychakuy yapamanta qallarikapun; chayhinaqa huk profétiko pacha hunt’asqa qawarichin, mayqinchus huk alfa romano kamachiqwan qallarin, hinaspa huk omega kamachiqwan tukukun. Chay kimsa wata kuskanqa Jerusalén llaqtapa papado rayku sarusqa kasqanta rikuchin, hinaspa utqayllam hamuq domingo kamachiyta, maypachachus papadopa wañuyman apaq ch’akiykusqan hampisqa kanqa, hinaspa yapamanta qhapaq kamachinqa kimsa wata kuskan simbólico watakunapaq.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ichaqa wasiqi pampapi kaqtaqa saqey, ama tupuychu; imaraykuchus mana judío nacionkunamanmi qosqa kachkan. Paykunaqmi chay llaqtataqa saruspa taksachinqaku tawa chunka iskay killa. Apocalipsis 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
538 watapi, hinaspa kaq domingo kamachiy chayamunan pachapipas, Jerusalén llakichisqa saruchakuyqa qallarin. Chay iskay domingo kamachiykunaqa 321 watawanmi rikuchisqa karqan, chay watapi Hatun Constantino ñawpaq domingo kamachiyta hurquptin. 538 watapi, papakuna kamachikuyninqa atiychasqa karqan Diospa iglesianta qatiykacharichiypaq (saruchanapaq) kimsa wata chawpi pacha, Cestio-manta Tito-kama historiapi rikuchisqa hina. 538 watapi, papakuna kamachikuyninqa kimsa ñiqin Concilio de Orleans nisqapi domingo kamachiyta hurqurqan. Manaraq chayamusaq domingo kamachiyqa riqsichin imaynan papakuna kamachikuyninqa yapamanta templota saruchanapaq (qatiykacharichinapaq) atiychasqa kasqanta.
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 rikuchinmi qallarichisqa ñawpaq kamachikuyta, chaymi pusariq karqa ñawpaq domingo p’unchaw kamachiman 321 watapi. Chaymanta 330 watapi, qhapaq suyuta proféticamente rakisqa karqa inti lloqsiymanwan inti yaykuymanwan, chay hina señalaspa omega tukuyninta iskay ñiqin tiempo papaq ñak’ariy qatikachiy “tawa chunka iskayniyuq” kikinchakuq killakunamanta—huk ñak’ariywan saruchasqa tiempo, chaymi qallarirqa alpha domingo p’unchaw kamachimanta Estados Unidospi.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Hinaspan ñiqin angelqa paykunata qatikurqan, sinchita rimarispa: Sichus pipas uywata hinallataq imagennta yupaychanman, mat'inchaynintataq chaskinman urqunpi otaq makinpi, chay runaqa Diospa piñakuyninpa vinonta ukyanqa, chay vinonqa mana ima chaqruyuqta piñakuyninpa qirupi hich’asqa kashan; paytaq ñak’arichisqa kanqa ninawan asufriwan, ch’uya angelkunapa qayllanpi, Hinallataq Corderopa qayllanpi. Paykunapa ñak’ariyninkupa qosñinqa wiñaypaq wiñaykama wicharin; manataq samayniyuqchu p’unchaypas tutapas, uywata imagenntawan yupaychaqkunapas, hinallataq sutinpa mat’inchayninta chaskiqpas. Kaypin santokunapa paciencia kasqa: kaypin kanku Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintawan. Apocalipsis 14:9–12.
The Plain
Pampallaq்
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
“Milán” sutiyoq latín simipim “pampaq chawpin” nin. Inti lloqsimuywan inti yaykuymanta chawpipim, wata 313-pi, inti yaykuy llaqtamanta Constantinoqa inti lloqsimuy llaqtamanta Liciniowan huñunakuyta maskharqa. Chay kamachikuyqa inti lloqsimuytawan inti yaykuyta huñuchiyta munasqanta rikuchirqa, hinaspapas chay kamachikuyqa traktopi kasarakuywan sayachisqa karqa, Constantinoq kuskan panin Constantiaq Liciniowan kasarasqanwan. Ichaqa, Daniel chunka hukniyuqpi ñawpaq traktopi kasarakuy hina, urqumanta Seleúcida runakunawan uraymanta Ptolomeo runakuna chawpipi, chay kasarakuyqa mana allin tukunanpaqmi churakusqa karqa, ñawpaq rimay hunt’asqa kaptin: “inti lloqsimuyqa inti lloqsimuymin, inti yaykuyqa inti yaykuymi, iskayninkuqa hayk’aqpas mana tinkunqachu.”
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Watay “330” nisqaqa Daniel chunka hukniyuqpi, iskay chunka tawaq, iskay chunka qanchisniyuq, hinallataq iskay chunka isqonniyuq versículokunapi chiqapta rikuchisqa kachkan. Chaymi 313-manta 330-kama chunka qanchis watakunata Daniel chunka hukniyuqpa profétic hileraman apamun, hinallataq profétic nisqapa munayninrayku reqsichin 313 watapi inti lloqsimuypiwan inti yaykuywanpa chay tratadopi kasarakuyta, chay kikin qapitulopi ñawpaq kaq tratadopi kasarakuywan tupachisqa kasqanta.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Danielpa chunka hukniyuq kaqpi qelqasqa profecíaqa yaqa hunt’asqanta tukuchkanña. Kay profecíapa hunt’akuyninman hina pasasqa aswan achka historiakunaqa yapamanta kutimunqaku.” Manuscript Releases, número 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antíoco II Theos, payqa 261–246 a. C. watakunapi kamachiq, ñawpaq warmi Laodice I-ta saqerqan Berenice-rayku, Egipto suyupi Ptolomeo II Filadelfo-pa ususinpaq. Chay kasarakuyqa 252 a. C. watapi Iskay Siria Maqanakuyta tukuchiq allin kawsaymanta rimanakuypa huknin kasqanmi karqan. Chaymanta qhipaman Constantinoqa 324 watapi Licinio-ta atipaspanmi chay kasarakuy tukukapun, hinallataq Antíocowan Bernicepa kasarakusqanpas tukukurqan, ñawpaq warmin Laodiceqa 246 a. C. watapi Antíoco-ta veneno-wan wañuchisqanrayku. Chay tratopi kasarakuy, iskay kaq Siria maqanakuypa tukukuyninta señalasqan, hinaspa Antíoco-pa wañusqasqan, chaymanta qhipaman Bernicepa, wawanchikpa, hinaspa Egipto llaqtamanta qatiqkunapa wañuchisqasqanpas kimsa kaq Siria maqanakuypa qallariyninta señalakurqan. 313 watapi tratado kasarakuyqa Esmirna iglesiapa sut'inchasqan qatiykachay pacha tukuchirqan, hinaspa Pérgamo iglesiapa sut'inchasqan acuerdowan kuskanchay pachata qallachirqan.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Seleúcidakunapa qallarinanpi kasqa kasarakuymi rikuchirqan tratado-rayku kasarakuyta Seleúcida imperiopa tukukuyninpi, Antíoco Hatunqa ususin Cleopatra I-ta qorqan Ptolomeo V Epífanes-man. Chay kasarakuyqa Raphia llaqtapi ruwakurqan 193 a. C. watapi, ichaqa huñunakuyqa utqayllam tukupurqan, imaynachus ñawpaq tratado-rayku kasarakuyqa tukupurqan chay hina, norte reyninwan sur reyninwan chawpipi. Seleúcida imperiopa alfa y omega tratado-rayku kasarakuykunaqa rikuchinku qhipaman Daniel chunka hukniyuqpa profético historiapi qillqasqa tratado-rayku kasarakuyta, maypichus Octavianoqa panin Octavia Minor-ta qorqan Marco Antonio-man 40 a. C. watapi. Marco Antoniowan Octavianowanqa atiy p’atakuypi karqanku Romaq inti lloqsimuyninwan inti yaykumuynin suyukunamanta, chay p’atakuyqa qallarikurqan 44 a. C. watapi Julio César wañuchisqa kaptin. Brundisium tratadoqa chay kasarakuywan 40 a. C. watapi sayachisqa karqan, pusaq wata qhipatataq 32 a. C. watapi Marco Antonioqa rasmi hinam Octavia-ta divorciakurqan, hinaspataq Actium maqanakuyta paqarichirqan 31 a. C. watapi, maypichus iskayninku, Marco Antoniopas Cleopatra-pas, (qhipa tukuy Cleopatra) tukukuyman chayarqanku.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Imperio seléucidaq omega kasarakuy tratadunmi qallariy Cleopatra-ta apamurqan, paymi qhipa Cleopatra-ta rikch’achirqan; paypa ayllu mirayninqa t’inkichirqan Roma imperiopa profético alfa kasarakuy tratadunwan 40 a.C. watapi. Chay kimsa tratadupi kasarakuykunaqa Milán Edicto-pa tratadun kasarakuyta rikch’achin. Milán Edictomi qallarin profético muyuriyta; profético señalta reqsichin; chanin iglesia-manta mana chanin iglesia-man tikrayta reqsichin; chhaynapi qanchis-manta pusaq kaqpa enigma-ninwan tupachisqa. Tratadupi kasarakuyta reqsichin, mayqanmi huk awqa tinkuyta tukuchin, tratadupi kasarakuypa divorcionkama; chhaynapi huk awqa tinkuypa qallariyninta reqsichispa. Iskay Roma kasarakuykunapiqa, divorciomi imperiopa hukllachasqa kayninta utqayachin. 313 wataqa Exeter camp meeting-tawan reqsichin, maypim “Midnight Cry” willakuypa qhelqaynin qallarinqa, hinaspa octubre 22 punchawpa wisq’asqa punkuman pusamun.
We will continue to consider these truths in the next article.
Qatiqallammi kay cheqaqkunaqa hamuq qillqapi yuyaymanasqa kachkanqa.