The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Ezequiel qelqapi kaq waqaychasqa willakuyqa “muyuriypa unanchan” nisqami. Muyuriy qallariqtin, Ezequielpa warmin wañurqan, hinaspataq Ezequielman kamachisqa karqan mana waqananpaq chay wañuyninmanta. Paypa warminpa wañuynin, hinaspa pay mana llakispa mana waqasqan chay wañuyninmanta, Jerusalén llaqtapa muyuriyninta hina aswan qayllamusaq thuñiynintawan unancharqan. Paypa ruwayninkuna hinaspa paypa warminpa wañuyninqa huk waqaychanakuy unanchata qawachin, hamuq p’unchawkunaq huk waqaychanakuy unanchanta rikch’achispa, Jesuspa churakusqan hina, “ch’usaqyachiq millay qichqa” nisqata.

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Chaymiqa qankuna rikunki desolacionpa millay cheqnisqa ruwaynin, profeta Daniel nisqanpi rimasqa, churasqa kachkashaqta santu cheqepi, (pipas ñawirqaqa, entiendanman). Mateo 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Roma llaqtapa estandartekuna templopa cercankunaman churakusqankuman hina, Jerusalénpi kaq cristianokuna llaqtamanta ayqekunankupaq karqan. Jerusalénpa tukukuyninpa señalmanta iskay testigokunaqa muyuynin manaraq qallarinanpaq ñawpaqta chay “señal” riqsisqanmanta ancha serio kasqanta qhawachin, hinaspapas inspiraciónqa astawan sut’ita reqsichin chay iskay testigokuna “aswan chiqan aplicacionninkuta” qhepa p’unchaykunapi tarisqankuta. Cristoqa Jerusalénpa tukukuyninmanta waqyasqanmanta rimaspá, Ezequielwan Juanwan templopi ricuypi kashaqtin, Hermana Whiteqa qelqarqan:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Jerusalén llaqtapa chinkachisqanpi kay willakuykuna huk chhika hunt’asqa karqan, ichaqa aswan chiqapta qhepa p’unchaykunamanmi churakunku.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

“Ñuqanchikqa hatun, chaninchasqa rurasqakunaq punkupa qayllanpin sayachkanchik. Willakuy rimayqa utqayllam hunt’akuchkan. Señorqa punkupin kachkan. Manaraq unaylla ñawpaqninchikpi kicharikunqa llapa kawsakkunapaq sinchi llakiywan hunt’asqa, ancha allin yachaypaq pacha. Ñawpa p’itikuykunaqa kutimunqanku; musuq p’itikuykunapas rikurimunqanku. Kay pachanchikpi rurasqa kananpaq kaq rikch’akuykunaqa manaraqpas musquypi hina yuyasqachu kanku.” Testimonies, volume 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

Tawa kapitulo tawa, Ezequiel kasqa kamachisqa huk parabolata ruwayman, chayqa “muyuy harkanapa señalta” nisqata sinchita qhawarichispa. Ezequiel pichqa kuti libronpi huk parabolata ruwaywan qhawarichirqa, chaytaqa wawqenkuna mana rikuyta munarqankuchu. Ezequiel pichqa kuti wawqenkunaman rimarqa, paykunaqa mana uyariyta munarqankuchu. Ruwasqan parabola-kuna, hinaspa willakuyninkuna, qhawarichinku pichqantin mana yuyaysapa virgenkunapa clase-ninta, paykunaqa mana chaskiyta munanku “yachaypa” yapayninta, chay parabola-kunawan hinaspa siminkunawan tinkisqa kasqanta. Chay simikuna hinaspa parabola-kunaqa cheqaqtapuni Jerusalén llaqtapa thuñiyninwan tinkisqa karqanku, chaymi “qhipa p’unchaykunaman aswan chiqan llamkaynin” kan.

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.

Qanpas, runa churiy, huk ladrillota hap’iy, ñawpaqniykipi churay, hinaspa chay patapi llaqtata siq’iy, Jerusalén llaqtatam. Hinaspa chaypa contranpi muyuykuyta churay, contranpi pukarata hatarichiy, contranpi allpata huñuy hich’ay; campamentotapas contranpi churay, hinaspa muyuriqnintinpi arietekunata churay. Chaymantaq qampaq huk fierro sartenniyta hap’iy, hinaspa qamwan llaqta ukhupi fierro perqata hina sayachiy. Uyanaykita chayman tikray; chayqa muyusqa kanqa, qamtaq chayta muyuykunkita ruranki. Kayqa Israelpa wasinpaq huk señalkam.

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.

Qanpas lluq’i laduykipi siriytaq, chayman Israel ayllupa huchanta churay: mayk’a p’unchawkuna chaypi sirinki, chay yupayman hina paykunaq huchanta apanqi. Noqanmi qanman churayki paykunaq huchan wata-kunata, p’unchawkunapa yupayninman hina, kimsa pachak isqun chunka p’unchawkuna: chayhinataqmi Israel ayllupa huchanta apanqi. Chaykunata hunt’aspaqa, yapamanta paña laduykipi siriy, hinaspa Judá ayllupa huchanta tawa chunka p’unchawkuna apanqi: sapa p’unchawta huk wata kananpaqmi qanman churani. Chayrayku uyaqaykita Jerusalén llaqta muyuychasqa kananman churanki, rikraykitaq q’alallaña kanqa, hinaspa chaypaq willakuyta rimanki. Qhawariy, watanakunata qanman churasaq, mana huk ladumanta huk laduman tikrankichu, muyuychasqa p’unchawniykikunata tukunaykikama. Ezequiel 4:1–8.

Sign

Sañal

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

“Señal” nisqa simiqa Ezequiel qelqapi isqun kutita rikurin. Tawa kaq kapitulu piqa, Jerusalén llaqta muyurisqa kasqanmi Israel wasipaq “señal” kan. Chunka iskayniyuq kaq kapitulu piraqmi, Ezequielqa yapamanta huk “señal” hina kachkan, Jerusalén llaqtapa muyurisqa kasqanta hinaspa thuñisqa kasqanta reqsichiq.

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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

A Churi runa, qanqa tiyanki huk hatun wasipi mana kasukuyta munasqankupi, paykunaqa ñawiyuq kashaspapas mana rikunku; rinriyuq kashaspapas mana uyariqkuchu, imaraykuchus paykunaqa huk mana kasukuyta munaq wasi kanku. Chayrayku, a churi runa, wakichikuy ripunaykipaq q'ipiykikunata, hinaspa ripuy p'unchaypi paykunapa ñawpaqninpi; huk lugarniykimanta hukman ripunki paykunapa ñawpaqninpi: ichapas yuyaymanaykunkuman, mana kasukuyta munaq wasi kashaspapas. Chaymantataq q'ipiykikunata hurqunki p'unchaypi paykunapa ñawpaqninpi, hina ripunaykipaq wakichisqa q'ipikuna hina; hinaspa tuta yaykuyptin lluqsinqi paykunapa ñawpaqninpi, hina prisionman apasqa runakuna lluqsiq hina. Perqata allp'achiy paykunapa ñawpaqninpi, hinaspa chaymanta apamuy. Paykunapa ñawpaqninpi umaykita q'ipispa aparinqi, tutayay waylluy p'unchawpi hurqunki; uyaykita pakanki, ama allp'ata rikunaykipaqchu: ñoqaqa churayki Israelpa wasinpaq huk señal hina. Ezequiel 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Ayku rebelde wasiman rikcharisqa runakuna kay ruwaywan rikuchisqa parabolata rikuspa, imam ninan kasqanta mana yachaspa, chayrayku Ezequielta mañakurqanku chayta sut’inchananpaq.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

A runa, ¿manachu Israelpa wasin, chay hatariq wasin, qanta nisurqanki: “¿Imataq ruwashanki?” nispa? Paykunata niy: Kayhinata nin Señor Dios: Kay qepiyqa Jerusalénpi kamachiqpaqmi, paykunawan kashaq llapa Israelpa wasinpaqwan. Niy: Ñoqam qankunapa señalniykichik kani; imayna ñoqa ruwarqani, chayhinatam paykunawanpas ruwasqa kanqa: astasqa karqanku, prisionman apasqa rinankupaq. Ezequiel 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Qhipa p’unchaykunapi Diospa llaqtanpaqmi Jerusalén llaqtapa muyuychasqa kayqa huk señalkama.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

“Sapa ñawpa profetakunaqa paykuna pacha-raykumanta aswanqa ñoqanchikpaqmi rimarqanku, chayrayku paykuna profetizasqankuqa ñoqanchikpaqmi kallpanpi kachkan. ‘Kunanqa kay llapa imakunaqa paykunaman pasaq karqan yachachina unanchakuna hina; qelqasqañas kachkan ñoqanchik yuyaychasqa kananpaq, mayqenkunaman pacha tukukuyninkuna chayamusqaña.’ 1 Corinthians 10:11. ‘Manan paykuna kikinkupaqchu, aswanqa ñoqanchikpaqmi sirvirqanku chay imakunata, kunanqa qankunaman willasqa kachkanmi, qankunaman Evangelio-ta willaqkunawan, hanaq pachamanta kachamusqa Santo Espírituwan; chay imakunamanqa angelkunapas qhawariyta munanku.’ 1 Peter 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibliaqa kay qhipa wiñay miraypaqmi qori qollqenkunata huñuspa hukllachasqa watarqan. Ñawpa Testamentopi tukuy hatun ruwaykuna, chaymanta llakiywan hunt’asqa llapa imapas rurasqakunaqa, kay qhipa p’unchaykunapi iglesiapi kutimusaqmi, hinaspa kutimuskanraqmi.” Selected Messages, book 3, 338, 339.

This Same Day

Kay p’unchaylla

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezequiel, en la parábola actuada del “asedio y destrucción de Jerusalén”, es una señal para el pueblo de Dios en los últimos días.

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.

Huk kutin ñawpaq watapi, chunka killapi, chunka p’unchaw killapi, Señorpa simin hamuwarqan ñuqaman, nispa: Runa Churi, kay p’unchawpa sutinta qillqay, ari, kay kikin p’unchawpa sutinta: Babiloniapa reynin kay kikin p’unchaw Jerusalénpa contranpi churakapun.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

Na uqarliqluni illuni akiniġutmik uqautigiuŋ, imalu qaliġlugu: Taamna Atanriq Guuti uqaqtuq; Qajuq ikillugu, ikillugu, imalu imiq kuvillugu iluani: iluani katitikkit iluaniittuat, tamarmik piqpagikkat, siqinniq aamma tui; kingulliuqtuunik sauninik ulikkaġlugu. Savaqatigiit iluani piqpagiŋnartuq tigullugu, imalu sauniit ataani ikualakkit, qapuglugu nakuullugu, sauniillu iluani uullugit. Taimman taamna Atanriq Guuti uqaqtuq; Qanutunigaa aupalinirmik illoqarfik, qajuq minġuġaqaqtoq iluani, minġuġaa piiġani! Anittikkumikkit iluaniittuat ataasiakkaarlugit; ilumun makpiġaq nakkartinneqanngitḷi. Qanuqami aunga iluaniippoq; taanna ujaqqap qaani ilivaa; nunamut kuvinnagu puyumik mattussimajumallugu; kamanaq qummut pikpat akiniqtuutillugu; ujaqqap qaani aunganik ilivara, mattunneqaqqunagu.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Chaymi hina nin Señor Dios: ¡Ay yawar llaqta! Ñoqaqa ninapaq q’iruta aswan hatunta ruwasaq. Qiruta huñuy, ninata hap’ichiy, aychata tukuchiy, sumaq misk’ichispa wayk’uy, tullukunataq rupachun. Chaymanta ch’usakta kikin k’illankunapi churay, anta kasqan q’uñunanpaq, ruphananpaq, chaypi qhelliynin chulluykunanpaq, espuma nisqanpas tukukunankama. Llullakuyninkunawanmi payqa sayk’urqan, ichaqa hatun qhelliyninqa mana lloqsirqanchu paymanta: qhelliyninqa ninapim kanqa. Qanpa qhelliynikipeqa k’anra ruwaymi kashan: qanta picharqaykiña, ichaqa mana pichakusqachu karqanki, chayrayku manaña hayk’aqpas qhelliynikimanta pichakusqachu kanki, piñakuyniyta qanmanta samachinaykama. Ñoqa Señor-mi kayta rimani: ruwasqañam kanqa, ñoqataq rurasaq; mana kutirikusaqchu, mana kuyapayasaqchu, mana wanakusaqchu; purisqaykiman hina, ruwasqaykikunaman hina, juzgasunkichik, nin Señor Dios.

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?

Hinallataq Apuup oqaasia uannut tikiuppoq, oqarfigalunga: Inuk-p ernera, takuuk, isivit kissaatigisaat ataatsimik annaasaqartissavara; kisianni aliasuuteqassanngilatit, qianngissanngilatit, qullillu kuissanngillat. Nipangersimaannarniarit, toqusumik aliasunnermik takutitsissanngilatit; niaqqut pisataanik atisaqarit, isikkannullu kamaatit atukkit, qingatit matuneqassanngillat, inunnillu inuussutissaat nerissanngilat. Taamaattumik ullaakkut inuiaqatigiit oqarfigaakka; unnukkut nuliamma toquppoq; ullaakkullu peqquneqarnittut iliuuseqarpunga. Inuiaallu uannut oqarput: Qanoq isumaqarnersut uatsinnut oqaatigissanngiliuk, taama iliortarnit suna pillugu?

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. 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. Ezekiel 24:1–24.

Chaymantataq paykunata kutichirqani: Señor Diospa siminqa ñoqaman hamurqan, nispan: Israelpa wasinman rimay: Kayhinan nin Señor Diosqa: Qhawariychik, ñoqaqa profanarusaqmi santuaroyta, kallpaykichikpa sumaq kayninta, ñawiykichikpa munasqanta, almuykichikpa kuyasqanta; saqesqaykichik churiykichikpas ususiykichikpas espadawan urmayninqaku. Qankunataq ruwankichikmi ñoqa imayna ruwarqani chayhinata: mana simiykichikta pakankichikchu, nitaj runakunapa t’antanta mikunkichikchu. Umanak’akuykichikta umaykichikpi apankichik, usut’aykichikta chakiikichikpitaq churakunkichik: mana waqankichikchu, mana llakikunkichikchu; aswanqa huchaykichikraykum p’akikunkichik, huknin huknintaq waqaychaypi llakikunkichik. Chayhinan Ezequielqa qankunapaq señasqa kashan: tukuy ima ruwasqanman hinaqa qankunapas ruwankichikmi; chay hamuptintaq yachankichikmi ñoqa Señor Dios kasqayta. Ezequiel 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ezequielqa mä señalawa, ukax qhanañchi Jerusalén markar qallta muyuntatäwi ukat tukuy t’unjatäwipsa, ukat qhiparusti; Laodicea sat Paqallqu Uru Adventista iglesian miembronakapan apkatatäwipsa.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

“Cristoqa Olivopi puntanmanta uraykamuspa qhawarqan llapa iglesiakunapi kay hina kaq kasqanta. Kay willakuykunaqa chayamun llapa Jerusalén llaqtapi runakunapa purisqan ñanpi puriqkunaman, paykunaqa ancha hatun k’anchayniyuq karqanku. Kay llaqtam ñawpaqninchikpi kachkan huk yuyaychanapaq. Kay p’unchayninchikpi Diospa willakuykunata mana chaskispa, runakunaqa Jerusalénpa huchanta yapamanta rurachkanku. Señorqa rikunmi imatachus runa rurachkan, runaqa mana rikunchu nitaq rikuyta munanchu—Battle Creekpi llapa runapa yuyaymanta rurasqankunapa tukukuyninta. Payqa tukuy imatapas rurarqan, imatachus Dios huknin ruranman chayta. Payqa k’anchayta lliphipichirqan runakunapa ñawinkunapa ñawpaqninpi, huchankuna ama chayananpaqman chay linderokama maypichus arrepentikuy manaña musyarikunmanchu. Ichaqa unay tiempo allin, chiqap, chanin kausaypa kamachikuyninkunamanta karunchakuspa, runakunaqa kikinkumanta churakurqanku chayman maypichus k’anchaypas, cheqaq kaypas, justiciapas, misericordiapas mana reqsikunchu. Kay puriyninkuqa kikinkupa kikin kayninmanña tukupun.” Testimonies, volumen 8, 68.

Two Witnesses of Alpha and Omega

Ishkay testigokuna Alpha y Omegaqpa

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

Ezequielqa mana runasimita rimayta atinanpaq hina, Diospa atipayninwan upallachasqa karqan, hinallataq willasqa karqan Jerusalén urmaykuptin yapamanta rimayta atinanta, chaymantataq huk “señal” kananpaq. Ezequielpa warmi wañusqanrayku mana llakikusqanqa muyuy muyuy qallaripi alpha señalta reqsichirqan, hinaspa Jerusalén urmaykuptin Ezequielpa simin kichasqa kasqanqa omega señalkarqan. Muyuy muyuyqa tukukuy chinkachisqakama qallaripiwan tukukuypiwan huk señalmanta reqsichisqa kachkan. Chaylla rikuchikuy ukhupitaq, alpha hinaspa omega señalmanta iskay kaq testigom hina, “Ezequielpa ñawinkunapa munasqan” wañusqan alpha hina rikuchisqa kachkan, hinaspa runakunapa “ñawinkunapa munasqan” wañusqanqa chay pacha unaypa omega señalm karqan. Huk wata soqta killayuq pachaqa alpha hinaspa omega-manta iskay testigokunata apamun. Ezequielpa warminpa wañusqanqa ejército apasqa kayninta hinaspa saruchisqa kayninta rikuchirqan, hinaspa Jerusalénpa omega wañuyninqa santuario saruchisqa kayninta rikuchirqan.

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 24:24–27.

Chhaynaqa Ezequielqa qankunapaq huk señal kanqa: llapa rurasqanmanta hina qankunapas ruwankichik; chaypas hunt’akupuqtinri yachankichikmi noqaqa Señor Dios kasqayta. Hinaspa, runapa churin, manachu chay p’unchawpi paykunamanta qechusaq kallpankuta, hatun kayninkupa kusikuyninta, ñawinkuq muna­sqanta, sonqonkupi churakusqankuta, churinkutataq ususinkutataq, chay p’unchawpi ayqekuq runa qanman hamunqa, rinriykikunawan uyarinaykipaq? Chay p’unchawpi simiyki kichasqa kanqa chay ayqekuqman; rimankitaqmi, manataqmi aswan upalla kanqachu; paykunapaq huk señalmi kanqi; hinaspan yachanqaku noqaqa Señor kasqayta. Ezequiel 24:24–27.

Six Deaths

Suqta wañuykuna

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Ezequielpa warmin wañusqanmi qallarin muyuychasqa atakayta hinaspa Jerusalénpa wañuyninta, mayqinchus profecía nisqapi Cristopa esposanmi; chayqa rikuchinpis utqaylla hamuq domingopa kamachikuyninta, mayqinchus ñawpaqninpi kachkan huk pacha, muyuychasqa atakaywan sut’ichasqa. Atakay pacha hinaspa tukuchiyninqa iskay sapa waymarkakunami, ichaqa chiqanmanta t’inkisqa. Atakayqa huk pacha kanku; tukuchiynintaq huk p’unchaw-punto tiempopi kasqanmi. Chay tukuchiymi domingopa kamachikuynin, mayqinchus ñawpaqninpi kachkan uywapa rikch’ayninpa rurasqa kayninpa pacha. Uywapa rikch’ayninpa pachan tukukun uywapa señalenwan. Jesúsqa Mateo iskay chunka tawañiyuqpi Jerusalénpa tukuchiyninpa señalta sut’inchaspanqa, Noépa p’unchawninkunatapas rimarirqan.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Ichaqa Noe p’unchaykuna hina karqan, chayhinataqmi Runaq Churin hamuyninpas kanqa. Unu llump’aymanta ñawpaq p’unchaykunapiqa mikhuq, upyaq, kasarakuq, warmita qowaq karqanku, Noe arkamman yaykuna p’unchaykama. Mana yachaqkuchu karqanku unu llump’ay hamuspa llapanta apaqkama; chayhinataqmi Runaq Churin hamuyninpas kanqa. Mateo 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

Noé pʼunchaykunapi, pruebapa punkun wisqʼasqa karqa, chaymi utqaylla hamuq domingokuna kamachikuyta rikchʼachin, chaytaqmi rikchʼasqa kachkan 1844 wata, octubre 22 pʼunchaypi punku wisqʼakuywan. 1844 wata, agosto 12–17 pʼunchaykunapi Exeter camp meeting nisqamanta qallarispa, huk profétiko pacha kachkan, chaymi huk wisqʼasqa punkuman apaykuchkan.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

Noépa punchawkunapi, Noéqa kimsa kaq angelta rikuchirqan, hinallataq kimsa kaq angelqa chay wisq’asqa punkuman chayarqan octubre 22, 1844 p’unchawpi. Noépa punchawkunapi, mayqinchus Jesús nisqanman hina “Runaq Churinpa hamuynin” kanman, Apocalipsis chunka tawañiyuqpi kinsa angelkuna chay wisq’asqa punkukama pusarqan. William Millerqa ñawpaq kaq angelpa willakuyninta rikuchirqan, hinallataq Noépa punchawkunapi Enocwan unanchasqa karqan. Judasqa Enocpa willakuyninta riqsichin, Millerpa willakuyninwan kuska parallel kasqanta.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

Hinallataq Enoc-pis, Adanmanta qanchis kaq, paykunamanta willaraspa nirqan: “Qhawariychik, Señorqa hamunqa waranqa waranqa santosninkunawan, llapa runakunapaq juicio ruwanampaq, chaypi kaq llapa mana diosyuqkuna-taq tukuy mana diosyuq rurayninkumanta, mana diosyuqta rurasqankumanta, hinallataq paypa contranpi mana diosyuq huchasapak runakuna rimarisqanku sinchi simikunamantapis huchachaspa qawachinampaq.” Judas 1:14, 15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Millerpa ñawpaq angelpa willakuyninmi “taripayta” willakurqan, imaynachus Enocpa willakuyninpi rikuchisqa karqan hina. Enocpa qallariyninqa “Adanmanta qanchis kaq” nisqawanmi reqsisqa kachkan. Millerpa willakuyninqa qallarikurqanpas tukukurkantaqpas “qanchis kutikuna” chay uray llaqtapaq hamusqanwanmi, chusku chunka suqta watamanta qhepamanmi kinsa kaq angel chayamurqan 1844 watapa octubre killapa 22 punchawninpi, maypachachus “qanchis kutikuna” chay hanaq llaqtapaq hunt’akusqa karqan. Iskaynin, Enocpas Millerpas, taripay pacha willakuqkuna kaspanku, qanchis yupaywan reqsichisqa kaspankum qallariqkuna karqanku. Enocwan qallarisqa pacha, qanchis kaq kasqan, qanchis punchawkuna tukukuywanmi tukukurqan, mayk’aqchus uywakuna arcaman yaykurqanku punkuta atipayninnaqmanta wichq’aykama. Jesusqa tukukuynintaqa sapa kuti qallariyninwanmi rikuchin.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Enocmi Matusalénta paqarichirqan, payñataq Lamecta paqarichirqan. Lamecwan Matusalénqa iskay kaq angelpa willakuyninta rikuchinku, chaymantaq chawpi tutapa qapariyninpa willakuynintapas. Chay chawpi tutapa qapariyninqa wisq’asqa punkukama ñawpaqman purirqan, chayrayku Matusalénwanmi sut’ichasqa, para unu tiempopi wañusqan watapi. Lamecqa iskay kaq angelpa willakuyninta rikuchirqan, Lamectaq para unu manaraq hamuqta phichqa wata ñawpaqta wañurqan. Lamecpa wañusqanmantapacha Matusalénpa wañusqankama phichqa wata, punku wisq’akusqanpi, Ezequielpa qosanpa wañuyninta unanchasqa karqan, chaymi qallariyta señalasqa, pacha pusaqta Cristo-pa qosanpa wañuyninman, Matusalénwan rikuchisqa kasqanman.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Enocqa rikch’achirqan 1798 watapi chayamurqan ñawpaq angelta; Lamecqa rikch’achirqan iskay ñiqin angelta, 1844 watapi abril killapa 19 p’unchayninpi chayamurqanta; Matusalenqa rikch’achirqan chawpi tuta waqyayta Exetermanta 1844 watapi octubre killapa 22 p’unchayninpi wisq’asqa punkukama, chayta Noé rikch’achirqan. Lamecpa wañusqanmantapacha Matusalénpa wañusqankama pichqa wataqa rikch’achin 587 a. C. watamanta 586 a. C. watakama huk wata kuskanmanta. Chay pichqa wata Lamecmanta Matusalénkamaqa rikch’achin 1448 watamanta 1453 watakama pichqa watata.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

31 p’unchawri 1448 watapi, Juan Palaiologos wañupurqa, hinaspa wawqin Constantino chunka hukniyuqniyoq, (qhipa Constantino) islámico turco atiy-manta permiso mañakurqa inti lloqsimuq Roma llaqtapa trono-man wicharinanpaq. Paypa kasukusqan 27 p’unchawri julio killapi 1299 watapi hunt’arqa iskay kaq pachak pichqa chunka watakunata Apocalipsis isqonmanta, chayta churashan chunka kaq versículopi. Juan Palaiologospa wañusqanmantam pichqa wata qhipaman, wawqin Constantino chunka hukniyuqniyoq wañupurqa Constantinopla llaqtapa murallankuna patapi, Mehmed II inti lloqsimuq Romaq Bizantino imperionta atipanankama. Mehmed sutimqa Mohammed sutipa turco nisqaman tikrasqanmi; chayrayku ñawpaq Mohammedpa wañuynin 632 watapi, mayqan qallarisqa ñawpaq pachak pichqa chunka wata profecíata Apocalipsis isqonmanta, (tarikusqa pichqa kaq versículopi), hinaspa tukukuq qhipa Constantinopa wañuyninwan “Mohammed iskay kaqpa” makinpi pusaq pachak iskay chunka hukniyuq wata qhipaman. Wañuyninmanta pichqa wata ñawpaqta Mohammedqa willakurqa Romaq tukukuyninta, hinaspa chayqa hunt’akapurqa turco sutiyuq Mohammed iskay kaqwan.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Constantino qhipa kaq, chunka hukniyuq, Constantinopla maqanakuypi wañupurqan; chayhinaqa wawqen Juanpa wañusqanmantapacha paypa wañusqankama phichqa watata reqsichin. Chay phichqa wataqa rikuchisqa karqan Lamec churinpa wañusqanmantapacha Matusalen taytanpa wañusqankama phichqa watakunawan, qhipaman phichqa wata pasasqanmanta arca patapi punku wichq’asqa kaptin. Chayhinaqa Ezequielpa kasaranan warmipa wañusqanqa Lamecpa wañusqanwan rikuchisqa karqan, iskayninkutaq kuska willakuspa Juan Palaiologospa 1448 watapi wañusqanmanta testigota qunku. Chay qhepaman Matusalen wañusqanqa Cristopa kasaranan warmipa wañusqanwan hinallataq Jerusalenpa 586 BC watapi thuñisqanwan tupachkan, iskayninkutaq kuska Constantino chunka hukniyuqpa wañusqanwan tupachkanku.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Kinsa testigokuna, huk profétiko pacha wañuymanta qallarispa wañuyman tukukuq, rikuchinku animalpa imagennin rurasqa pachata, chaymi animalpa señalanwan tukukun, hinaspataq tinkun Millerita historiapi chawpi tuta waqyay willakuypa qaparikuyninwan, hinaspa kunan pacha historiaykupipi animalpa imagennin rurasqanwan, chaymi animalpa señalanwan tukukun. Animalpa señalan hunt’akuspaña chay utqhaylla hamuq domingo kamachiypi, profétiko “rimay” chayamun, Ezequiel Jerusalén thuñisqa kaptin kikimanta munasqanman hina “rimayta” atisqanwan huñunakuspa.

Speaking

Rimay

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

Icha domingo kamachikuypi, mayqanmi Jerusalén llaqtapa chinkachisqanwan rikch’achisqa kashan, Estados Unidospa profético rimaynin señalasqa kashan, llulla profeta dragón hina rimaptin.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Hinaspanmi huk sach’a animalallatataj oraqet mistunjiri; ukasti pä qhuruniw corderor uñtata, ukampis dragónjamaw parläna. Apocalipsis 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

Domingomanta kamachikuypi, Balaamqa asnunta kimsay kutita maqan, chaymantataq asnu rimarin.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

Hinaspataq Señorqa asnonpa siminta, hinaspan payqa Balaamta nirqa: ¿Imatataq rurayki, kimsa kutikama maqawanki chayrayku? Balaamtaq asnota nirqa: Qamqa asikapuwankim; makiypi espada kanman chayqa, kunanmi wañuchisqayki. Asnotaq Balaamta nirqa: ¿Manachu ñoqaqa qampa asnoyki kani, qampaq kaq kasqaymantapacha kunankama muntakusqayki? ¿Hayk’aqpas kayhinataq ruraraqniykichu? Hinaspan payqa nirqa: Mana. Números 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Llullaq profetaqa domingo kamachikuypi rimarin, Islampas domingo kamachikuyllapipas rimarin. Iskayñinku proféticamente llullaq profetakunam kanku. Domingo kamachikuypiqa Habacucpa “visión” nisqan, unaychakuspa suyasqan, rimarin.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Kay rikch’ariyqa churasqa p’unchaypaqraqmi kashan; ichaqa tukukuyninpi rimanqa, manataq llullakunqachu. Qhipayaypas, suyaykuy; cheqaqtapuni hamunqa, manataq qhipanqachu. Habakkuk 2:3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakucqa cheqaq profetamin, llulla profetakunamanta hukman rimaj. Habacucpa “visión” nisqanqa ñawpaqta upalla Ezequielpa siminwan rimarin, chaymanta simin kicharisqa kan. Diospa simin kaypaq prometesqanqa Jeremíasman qosqa karqan.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

¿Imaraykutaq ñak’ariyniyqa wiñaypaq hina kan, ch’akiyyniytaq hampiyta mana munaspa mana allch’akuy atisqachu? ¿Qamchu noqapaq llulla runa hina, ch’akiq unu hina kanayki? Chayrayku Señor nin: Sichus kutirimunki, churaqtiymi kutichisqayki, ñawpaqniypi sayanaykipaq; hinaspa allinta mana allinmanta akllaspa hurqunki chayqa, simiy hina kanki. Paykuna qamman kutirimuchunku; ichaqa ama qamqa paykunaman kutiriychu. Jeremías 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

Domingo ley kamachikuypi, Zacaríaspa isqun killa upallakusqan tukukurqan, rimarispa sut’ichaspa churispa sut’in Juan kananpaq. Zacaríasqa kamachiqkunata rikch’achirqan, paykunaqa kimsakaq angelpa siminta mana creenqakuna; Juantaq Elías kuyuriyninta rikch’achirqan, iglesiataq Cristopa iskay kutin hamusqanta ñawpaqman pusananpaq kashaq.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Hinataq Zacharias angelamun: “Qanrutkelallruutenka-qaa una iliuraq? Uanga iluaniqellruunga arnaqevkeni, nuliam-llu ukiuni angayuqellruuq.” Angelam akivkaa, elliinun-llu qanerluni: “Gabriel-uaŋa, Guaġem saani nikitauraqtua; tuyuġauluaŋa ilingnun uqaquplunga, una-llu quvianartuq tusarliun ilingnun iqlulugu. Taimaatun-llu, takullrua, uqaqtaqassanngittutin, uqaqsinnaassanngittutin-llu taanna ulluq tikillugu taapkuak tamatkua naammassiñiaqmata, qanrutkama ukpiġinnginnamigit, taakkuva nipiqatigisaat nalaani naammassiniarut.”

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

Runakunaqa Zacarías-ta suyarqanku, hinaspan mancharispa muspharqanku templopi unayta qhipakusqanrayku. Lluqsimuspaqa payqa manan atirqanchu paykunaman rimayta; hinaspan paykuna yacharqanku templopi huk rikch’ayta rikusqanta. Payqa makinwan señasta rurayllata atirqan, hinaspan mana rimayniyoqlla qhiparqan. Lucas 1:18–22.

Zacharias was of the eighth course of priests.

Zacaríasqa sacerdotekunapa pusaj kaq mit’amantan karqa.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

Herodes, Judea llaqtan rey kasqan p’unchaykunapiqa, huk sacerdotem karqa Zacarías sutiyuq, Abíaspa mit’anmanta; warminpas Aarónpa ususinkunamanta karqa, sutintaq Isabel karqa. Paykunataq iskayninku Diospa ñawpaqenpi chiqap runakuna karqanku, Señorpa tukuy kamachikuyninkunatawan kamachisqa ruwayninkunatawan mana huchachasqa purispa. Mana wawayoqchu karqanku, imaraykuchus Isabelqa mana wawachakuq warmi karqa, iskayninkutaq ña allin machu kayman chayashqaña karqanku. Hinaspan pasaqta karqa, pay sacerdotepa llamk’ananta Diospa ñawpaqenpi ruwashaqtin, mit’anpa nisqan hina, sacerdotepa kaq costumbrenman hina, suertin urmarqa inciensota rupachinanpaq, Señorpa templonman yaykuspa. Tukuy runakunapa tantanakusqanpas inciensopa horanpi hawapi mañakuypi karqanku. Lucas 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Llapa profetakuna qhepa p’unchaykunata reqsichinku, hinaspa Zachariasqa temploman yaykurqan, Ezequiel hinallataq. Payqa sacerdotekunap pusaj kaq turnonmanta karqan, chaywan unanchasqa Noépa arkanpi pusaj alma runakunata, mayqenkunachus machu pacha-mantam musuq pachaman rirqanku. Paypas warmipas mana huchayoqmi karqanku, ichaqa Zachariasqa Gabrieltaq siminkunata iskayrayarqan. Millerita kuyuyqa qallariypi Filadelfiayuqkuna (mana huchayoqkuna) karqan, ichaqa 1856 watapi Laodiceayuqkunaman tukurqan. Qhepa p’unchaykunapi angelpa willakuyninqa kinsa kaq angelpa willakuyninmi, hinaspa Gabrielpa Zachariasman willakuyninqa kinsa kaq angelpa willakuyninta reqsichin, chaymantapas Elíaspa willakuyninta, Juan Bautista nisqapi unanchasqa hina.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

Hinaspanmi payqa rikurirqan Señorpa angelnin, inciensopa altarpa pañan lado ninpi sayashaq. Zacarias payta rikuspataq mancharisqa karqan, manchakuytaq payman urmaykurqan. Ichaqa angelqa payta nirqan: Ama manchakuychu, Zacarias; mañakusqayki uyarisqañam; warmiyki Elisabettaq qharichata wachanqa, sutintaq Juan nispa churanki. Qanmi kusikuyta haqaychaytapas charinki; achkha runakunaqmi paqariyninrayku kusikunqaku. Señorpa ñawpaqenpi hatunmi kanqa; vinota ni machachiq upyanatapas manam upyanqachu; Santo Espirituwanmi hunt’asqa kanqa mamampa wiksanmanta pacha. Israelpa wawanmanta achkhatam kutichinqa Señor Diosninkuman. Payqa ñawpaqenmanmi rinqa Eliaspa espiritunwan atiyninwanpas, taytakunapa sonqonkuta wawankunaman kutirichinampaq, mana kasukuqkunatapas chanin runakunapa yachayninman; Señorpaq huk llaqtata wakichisqata wakichanampaq. Hinaptin Zacariasqa angelta nirqan: Imaynatan kayta yachasqaq? noqaqa machu runañam kani, warmiypas watayuqmiña. Hinaqtin angelqa kutichispa payta nirqan: Ñoqaqa Gabrielmi kani, Diospa qayllanpi sayaq; qamman rimamunaypaq, kay sumaq willakuykunata willanaypaqpas cachamusqañam kani. Lucas 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zacarías manam creérqachu hamuq Elíaspa willakuynin hunt’akunanpaq kasqanta.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Qhawariychik, noqaqa kachamusaq Elías profetata, Señorpa hatun manchay p’unchawnin hamunanpaq ñawpaqta: paymi taytakunapa sunqunta wawankunaman kutichinqa, wawankunapa sunquntataq taytankunaman, ama hamuspa allpata maldicionwan maqaykunaypaq. Malaquías 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Paní Whiteová v souvislosti s pečetěním v Ezechielovi v deváté kapitole ukazuje, proč bylo vedení laodicejské Církve adventistů sedmého dne předobrazeno Zachariášovou nevěrou.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Mana llakikunaykuwan mana llakikukuqkuna, kikinkupa espiritupaq uraykayninmanta mana nanaywan waqaqkuna, nitaq hukkunapa huchankunamantapas mana llakikuspalla waqaqkunaqa, Diospa sellonmanta qipachisqa saqesqa kanqaku. Señorqa kachamun mensajeronkuna­ta, makinkupi wañuchinapaq armakunata apaq runakunata: ‘Qepanta llaqtapi purispa maqaychis: ama ñawiykichis qispichichunchu, amataq kuyapayakuychischu: tukuyta wañuchiychis machukunatawan waynakunata, sipaskunatawan wawakunata, warmikunatawan: ichaqa ama qayllaykuychischu mayqin runapaqpas señal kasqanman; qallariychis Santuarioniymanta’ nispa. Chaymantataq wasipa ñawpaqpi kaq machu runakunamanta qallariqku.”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

«Kaypi rikunchik iglesiata—Señorpa santuarionnin-ta—Diospa piñasqa castigonpa maqaywan ñawpaqta muchuqta. Machu runakuna, pikunaman Dios hatun k’anchayta qorqan, hinaspa llaqtapa espirituymanta interesninkunata waqaychaqkuna hina sayarqanku, confiakurqankuta qolluchirqanku. Paykuna churakurqanku kay nisqapa chiqninman: manam milagrokunata suyananchikchu, nitaq Diospa atiyninpa sut’i rikuchikuyninta ñawpa p’unchaykunapi hina mask’ananchikchu. Tiempoqa cambiakunña. Kay simikuna mana iñiyninkuta kallpachanku, hinaspa ninku: Señorqa manam allinta ruwanqachu, nitaq mana allintapas ruwanqachu. Payqa ancha khuyakuqmi llaqtanta juiciowan watukuq hamunanpaq. Chayhinaqa “Paz y seguridad” nisqa qapariymi karqan chay runakunamanta, pikunaqa manañam hayk’aqpas kunkankuta trompeta hina oqarinqakuchu, Diospa llaqtanta huchankunata rikuchinanpaq, Jacobpa wasintataq juchankunata sut’inchananpaq. Kay mana qaparikuq upa allqokunaqa, qaparinqankumanta mana munasqankurayku, piñasqa Diospa chanin venganzanta ñawpaqta muchuqkuna kanku. Qharikuna, sipaskuna, huch’uy wawakunapas llapallan kuska chinkapunku». Testimonios, tomo 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zacarías manam crenirqachu kimsa kaq angelpa willakuyninta, chayqa Elíaspa willakuyninmi, mayqenchus Juan Bautistapa historianta hinaspa William Millerpa historiantapas kutichin.

Five Months

Pisqa Killa

Elisabeth hid her pregnancy for five months.

Elisabethqa wiksallaskaqa pichqa killakunata pakarqan.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Chay qhepaman p’unchawkunapi warmin Elisabet wiksayakurqan, hinaspan pichqa killakuna pakakusqa karqan, nispa: Kayhinatan Señorqa noqawan rurawarqan chay p’unchawkunapi ñoqata qhawariwaspa, runakuna ukhupi p’enqayniyta qechuwanampaq. Soqta kaq killapinmi angél Gabrielqa Diosmanta kachamusqa karqan Galilea llaqtapi huk llaqtaman, sutiyoq Nazaret. Lucas 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zacarías karqa qanchis chunka pusaqniyuq sacerdotekunapa mit’a nisqapi kasharqan, chaymi ch’ulla wawampaq Juanpa pusaq p’unchaypi circuncisiónninwan tupachikun, chay p’unchaypitaq Zacaríasmanta huk kutita rimay lloqsinqa. Paywan churin Juanwan kuska rikuchinku Noépa arkanpi kashaq pusaq alma-kunata, mayqenkunachus unu p’itiy apamusqan wañuymanta pakasqa karqanku pisqa killapaq, ichaqa pachak pichqa chunka p’unchaykama. Chay pachak pichqa chunka p’unchaykuna, chaynataq wiqsayuq kaypa hinallataq unu p’itiy unu-kunapa p’unchayninpas, Apocalipsis isqonpi iskay mit’a pisqa killapaq kasqanwan tupachikun.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Zacarías hinaspa churin Juanpas qawachkanku Laodicea sutiyoq qanchis kaq iglesiamanta Filadelfia sutiyoq pusaq kaq iglesiaman tikrayta. Zacaríaspa pusaq kaq turnonpi servicionmanta qallarispa churin Juanpa pusaq p’unchaw circuncisiónninkama, kayqa huk profético pacha-sutinmi, maypichus pusaq yupayqa qallariytawan tukukuynintawan reqsichin. Chay profético pachapa ukhumpi kachkan huk pichqa killa pacha, pakakuy pacha kasqanta qawachiq.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

Profeciapa “rimaynin”qa qayllamusaq domingo p’unchaw kamachikuyta reqsichin; chayrayku Zacariasqa domingo kamachikuypi riman, churin sellasqa kaptin, circuncisión rurasqanwan rikuchisqa hina. Chay historiapi, domingo kamachikuy manaraq chayamuptin, Zacarias rimashanpaq ñawpaqta, pichqa killakuna tukukuyninpi, soqta killapi Maríaqa Elisabethman watukuyta rin, Santo Espíritutaq Elisabethta haywarin; payqa warmi kasqanrayku Diospa iglesianta jawq’achisqanta rikuchin, qayllamusaq domingo p’unchaw kamachikuy manaraq chayamuchkaptin tawa killakuna ñawpaqpi.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

Umi Mariaqa chay p’unchaykunapi hatarispan utqaylla rirqa urqu lawman, Judá llaqtapi huk llaqtaman; hinaspan yaykurqa Zacaríaspa wasinman, Elisabetta rimarispa napaykurqa. Hina kaptinmi, Elisabetqa Mariapa napaykusqanta uyarispan, wawacha wiksa ukhumpi phinkirqa; hinaspan Elisabetqa Santo Espirituwan hunt’asqa karqa. Chaymi sinchi kunkawan rimarispan nirqa: Warmikunapurapi saminchaska kanki, hinaspa saminchaskañataq wiksaykipa rurun. ¿Imanasqataq kayqa ñuqaman chayamun, Señorniypa maman ñuqaman hamunanpaq? Qhawariy, napaykuyniykipa kunka ninriykunaman chaylla uyarisqanmanta pacha, wawacha wiksay ukhupi kusikuymanta phinkirqa. Hinaspa saminchaskañam iñirqa warmiqa; imaraykuchus Señor mantam payman nisqakuna hunt’akunanqa. Lucas 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Pichqa killakuna tukukuyninpi, Elisabetqa Marianman rimarqan “hatun sinch’i kunkawan”, Mariapa Gabrielpa willakuyninpi iñisqanta hatarichispa; chay willakuyqa qhepa p’unchaykunapi kimsa kaq angelpa willakuyninmi. Elisabetpa qosan Zacariasqa mana iñirqanchu, ichaqa manam Mariqachu. Mariamqa Gabrielpa willakuyninta uyariq Zacariasmanta pichqa killamanta qhipaman; chayrayku, paypa kimsa kaq angelpi iñiyninqa señalasqam kachkan, pichqa killakuna pakasqa willakuy rikuchisqa qhipallata chayamunqan hina. Pichqa killakunapa pakasqa willakuynin qhepa p’unchaykunapiqa Apocalipsis isqun kaq capítulo, pichqa kaq versículopi kaq ñawpaq pichqa killakunanmi. Mariamqa qhepa p’unchaykunapa iglesiantam sut’inchan, mayqinchus kimsa kaq angelpa willakuyninta chaskin, chaypiqa pichqa killakunapa huk sapaq kichasqa sut’inchaymi kanan, aswan qayllapiña rimarisqa domingo p’unchay kamachiy chayamunankama, yáqa tawa killakuna qhipaman.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

María watukushkan ñankunapi, puntata ka ishkay kaq angelkunapa kuyuy, Zacaríaswan Elisabetwan rikuchisqa kaq, kimsay kaq angelpa kuyuywanmi tinkuchkan, Maríawan Joséwan rikuchisqa kaqwan. Zacaríasqa huk iglesiamanta kamachiqtan rikuchin, mayqan iglesiapis kimsay kaq angelpa willakuyninta mana iñirqanchu; carpintero Josétaq, kikinmanta yanapakuy llamk’aywan rikuchisqa huk kuyuytan rikuchin. Adventismoqa qallarisqan hina tukuyninman chayan, hinaspapas huk kuyuy hinam qallarirqan, manam huk allichasqa iglesia estructura hinachu. Pachak tawa chunka tawa waranqa runakunapa kuyuy, José, María, Cristowan rikuchisqa kaq, chiqap ayllumasinkunam Millerita kuyuywan, Zacarías, Elisabet, Juanwan rikuchisqa kaqwan; chayri 1863 watapi mana iñiyqa Zacaríaswanmi rikuchisqa kachkan. 1863 wataqa puntata kaqwan ishkay kaq angelkunapa willakuyninkunapi mana iñiytam rikuchin, kimsay kaq angelpa kuyuytaq Maríaq iñiynintam rikuchin.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“Anqelkunata kacharkanku hanaq pacha mantam atiyniyuq anqelta yanapanankupaq, hinaspan uyarisqani rimaykunata maypipas waqyamusqankuta hina: ‘Lloqsiychis paymanta, llaqtay, ama huchankunapi rakinakunaykichispaw, amataq chaskiychischu ñak’ariyninkunamanta. Huchankunam hanaq pachakama chayarqun, Diosñataq mana allin ruwasqankunata yuyarirqanña.’ Kay willakuyqa rikurirqan kimsañiqin willakuyman yapasqa hina, imaynan chawpi tuta waqyakuq iskayñiqin anqelpa willakuyninman huñukusqa karqan 1844 watapi. Diospa k’anchaynin sayakusqa karqan muchuywan suyaq santokuna patapi, paykunaq mana manchakuspalla qhepaman kaq chaninnaq, ukhu sonqoyuq waqyayta qusqaku, Babiloniapa urmayninta willakuspa, Diospa llaqtantaq waqyaspanku paymanta lloqsinankupaq, chhayna mancharikuypaq muchuyninmanta qispinankupaq.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Ishkay willakuykunapa huñunakusqanta rikuchin Maríaqa Elisabetman watukuq risqanwanmi, chay pachaqa pakasqa pichqa killakuna rikurichisqa kaqtinmi chayamun. Chay punkupi iskay qelqasqa willakuykuna huñunakunku hinaspa kuskalla willasqa kanku. Hukninqa Elisabetmi willarqan, huknintaq Maríam willarqan. Iskay willakuykunapa huñunakusqanmi reqsichin maypichus chawpi tuta waqyakuqqa iskay ñiqin angelpa willakuyninwan huñukun, chayqa Miller paqarisqa historiapin Exeter camp meeting nisqapi pasakurqan.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Elisabetqa hinaspa Mariapas willakusqankumanta qhipaman, “Mariataq kimsakilla killakunayupuni paywan qhipakurqan, chaymantataq wasinman kutirqan.” Lucas 1:56. Exetermanta 1844 watapi octubre killapa 22 p’unchayninkama suqta chunka suqtayuq p’unchaykunapa pacha, chay tawa killakunawanmi rikuchisqa kachkan, chaykunataq tukukurqan utqay hamuq Domingo p’unchay kamachiypi, maypichus Zacarias rimarqan. Chay tawa killakunaqa chawpi tuta waqyakuy willakuypa willasqanmanta pachata reqsin, pichqa pakasqa killakunapa willakuynin qhipanta chayamun chay willakuy.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Millerita historiapi ishkay willakuykunaqa ñawpaq kaq iskay angelkunapa willakuyninkunam karqan, hinaspa ñawpaq angelpa willakuyninqa kallpachakusqa karqan huk pacha qillqasqa willakuy hunt’akusqanwan, chayqa pichqa killa pacha-mantam qallarisqa karqan, chaymi wakinpi pakasqa karqan hunt’akunankama chunka punchaw puchuqkama, 11 kaq agosto 1840 watapi, Josiah Litch nisqan rikhuchisqan hina. Iskay kaq angelpa willakuynin kallpachakusqanqa 1843 watapa mana allin ñawpaq rimarisqan allichasqa kasqanmi karqan, chayqa Exeter camp meeting nisqapi pasasqa karqan, Samuel Snow nisqan rikhuchisqan hina.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Chawpi tuta qapariypa iskay sapa willakuynin willakusqa kasqanqa huk pisi pacha punku wisq’akusqanman ñawpaqta rikuchisqa kachkan, chaymi Noépa willakuyninpi phichqa killapa pacha kicharisqa karqan, chay pacha tukukuqtaq arca Ararat urqu patapi tiyaykusqanwan. Chawpi tuta qapariypa willakuynin pachaqa pakasqa phichqa killakuna kicharisqa qhipamanmi hamun; chayqa 1840 watapi agosto killapa 11 punchawmanta chunka punchaw ñawpaqta hamurqan, hinaspataq Señorqa makin­ta hurqusqan qhipamanmi hamun, 1843 watapa chartapi ñawpaqta pakasqan rikch’ayninkunamanta. Agosto 1 punchawmanta 11 punchawkama chay chunka punchawkunaqa Exetermanta 1844 watapi octubre killapa 22 punchawkama soqta chunka soqtayuq punchawkunawan tupachkan, iskay kuti testigotaq sut’inchan: pakasqa phichqa killakuna kicharisqanta, hinaspa pantasqa willakuy allinchasqata, mayqan willakuymi ñawpaq ñak’ariyta paqarichirqan; chaypas María Elisabetwan tinkuspa rimaripakusqanpi, soqta kaq killapi, pasakun.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

Domingupaq kamachikuypiqa, Hukllachasqa Suyukuna dragón hina rimarin, Islampa asnunpas rimarin, Habacucpa rikuyñataq Jeremías, Zacarías, hinaspa Ezequielpa siminmanta rimarin. Domingupaq kamachikuypiqa Ezequielqa huk señalm, chayrayku chay domingupaq kamachikuypi hoqarisqa estandarteta rikuchin. Ezequielpi “señal” nisqa simipa isqon kutimanta iskaymi “sábados” nisqakunata sutinchan santifikaciónpa señalin hina, Dios kaywan runa kaypa huñusqasqanta rikuchispa.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Ichaqa noqamanta ruwaymi, sutiy mana qhellichasqa kananpaq ñawpaqninpi mana iñiqkunapa, paykunawan kuska kashaqtin, paykunapa rikuyñinkupi reqsisqa kani paykunaman, Egipto suyomanta orqomuspay. Chayrayku paykunata Egipto suyomanta lloqsichirqani, hinaspa chunlla pampaman pusarqani. Hinaspa kamachiykunayta qorqani, taripayniykunatataq rikuchirqani; mayqin runachus chaykunata ruwaspa, chaykunapiqa kawsanqa.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Chaymiwanpas pay noqaqa qonqarikuy p’unchaykunayta paykunaman qorqani, noqawan paykunawan chawpinpi huk señalta hina kananpaq, chaywan yachanankupaq noqaqa paykunata ch’uyanchaj Señor kasqayta. Ichaqa Israelpa wasinqa ch’inneq llaqtapi contraypi hatarirqan: manan kamachisqaykunapi purirqankuchu, hinaspa taripayninkunatapas pisipaq qhawarirqanku, chaykunata runa ruwaspataq chaykunapi kawsanqa; qonqarikuy p’unchaykunaytataq anchata qhellicharqanku. Hinaptinmi ni rqani: phiñakuyniyta paykunapa patanman ch’inneq llaqtapi ichhamusaq, paykunata tukuchinaypaq. Ichaqa sutiyrayku rurani, mana mana llaqtakunapa ñawpaqenpi qhellichasqa kananpaq, paykunapa ñawpaqenmantaraq orqomurqani. Chaymantapas ch’inneq llaqtapi makiyta oqarirqani paykunaman, mana haykuchisqayta allpa qusqayman, lechewan misk’iwan phuqpuqman, llapa allpakunapa sumaq kayninman; imaraykuchus paykuna taripayninkunata pisipaq qhawarirqanku, kamachisqaykunapitaq mana purirqankuchu, aswanpas qonqarikuy p’unchaykunayta qhellicharqanku; sonqonkutaq idolonkuna qhepanta rirqan. Chaywanpas ñawiyqa khuyapayarqan mana chinkachinaypaq, nitaq ch’inneq llaqtapi tukupayta paykunawan rurarqanichu. Ichaqa ch’inneq llaqtapi wawakunaman nirqani: Ama taytakunaykichispa kamachisqankunapi puriychischu, ama taripayninkunatapas waqaychaychischu, nitaq idolonkuna rayku qhellichakuychischu. Noqaqa Señor Diosniykichismi kani; kamachisqaykunapi puriychis, taripayninkunata waqaychaychis, hinaspa ruwaychis; qonqarikuy p’unchaykunaytapas ch’uyanchaychis; chaykunaqa noqawan qankunawan chawpinpi señal kanqa, qamkuna yachanaykichispaq noqaqa Señor Diosniykichis kasqayta. Ezequiel 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ezequielqa pachak chusku chunka tawa waranqa runakunapa unanchanmi, hinallataq Divinidadwan runakay huñusqapa señalanqa Señorpa “sábados” nisqanmi. Ezequielqa muyuy hark’ay qallariypi señalmi, hinaspataq Jerusalén llaqtapa tukukuyninpiqa señalmi, chaypacha payqa unanchahina oqarisqa kaptin. Hark’ay qallariypiqa, qhawayta uyariytapas mana munaspa, Paypa “sábados” nisqankunata profanaspa qillqachiqkunaqa, hinallataq señalmi.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Chaymantaraqmi wakin Israel llaqtapa kurakankuna ñawpaqman hamuspa ñawpaqpi tiyaykurqanku. Hinaptinmi Señorpa simin hamuwarqan, nispa: Runaq Churin, kay runakunaqa sonqonkupi taytachankunata sayarichisqaku, hinaspa huchankupa mitk’achinanta ñawpaqninkuman churakusqaku. ¿Paykuna raykuchu noqamanta tapukuyta saqeyman? Chayrayku paykunaman rimay, hinaspa niy: Kayhinan Señor Dios nin: Pipas Israel wasimanta sonqonpi taytachankunata sayarichiq, hinaspa huchanpa mitk’achinanta ñawpaqninman churakuq, hinaspa profetaman hamuq, paymanqa noqa Señor kutichisaq taytachankuna achka kasqanman hina. Chayta ruwasaq Israelpa wasinta kikin sonqonpi hap’iykunaypaq, imaraykuchus llapankum taytachankunarayku noqamanta karunchakusqaku.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Chaymi Israelpa wasinman: Kayhinataqmi Señor Dios nin: Arrepentikuychik, hinaspa kutirikuychik ídoloykichikkunamanta; llapa millay ruwaqkunaq ñawpaqenmantaqa uyaykichikta kutichiychik. Israelpa wasinmanta sapaq runapas, utaq Israelpi tiyasaq wak llaqtamanta runapas, noqamanta karunchakuspa, sonqonpi ídolonkuna churakuspa, huchanpa mitk’achisqanta uyapa ñawpaqenman churakuspa, noqamanta tapukunapaq profetaman hamuqtaqa, noqaqa, Señor, kikiywanmi kutichisaq. Chay runaqa contranmanmi uyayta churasaq, señalta hinaspa rimaypaq ejemplota ruasaq, hinaspa llaqtay ukhummantaqa qochusaqmi; chaymantaq yachankichikmi noqaqa Señor kasqayta. Profetapas pantachisqa kaspa imatapas rimaptinqa, noqam Señormi chay profetata pantachirqa; paypa contranman makiyta mast’arisaq, hinaspa llaqtay Israelpa ukhummanta tukuchisaq. Paykunam huchankumanta castigasqa kanqaku: profetapa castigonqa kasqan hina kanqa payman tapukuqpa castigonwan. Chayhinaqa Israelpa wasinqa amaña noqamanta pantarichun, nitaq llapa huchankunawan yapamanta qhellichasqa kachunchu; aswanpas paykunaqa llaqtay kanqaku, noqataq Diosninku kasaq, nispa Señor Dios. Ezequiel 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

Nashville llaqtapi, Laodicea nisqa qanchis p’unchaw samana Adventista iglesiapi kaqkuna, Zacarias hina mana iñiqkuna; pichus “ñiqku karqanman mana milagrokunata suyakunanchikpaq, nitaq Diospa atiyninpa sut’i rikurimuyninta ñawpaq p’unchawkunapi hina,” 1840manta 1844kama rikuchisqa hina, Adventismomanta hawapi kaqkunawan tapusqa kanqaku imarayku mana willakurqankuchu waqaychanapaq. Paykuna tukuyninpi llulla “señal” tukunku, chay llulla thak kaywan qispichisqa kay willaypaq, mayqinchus yuyaysapakunatawan mana yuyaysapakunata t’aqan, Exeter camp meetingpi iskay awqanakusqa karpakuna hina rikuchisqa. Paykuna aparinku “señal” idolatríamanta hinaspa hatarikuymanta, ichaqa Ezequielmi apamun cheqaq profético waqaychana willayta. Muyuy tukukuyninpi, Jerusalén llaqtata chinkachispa, Domingo kamachiyta rikuchisqanpi, hatarikuypa señalanmi bestiapa marcankama, kasukuypa señalnintaq Diospa sellonmi.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Adventismopaqa pruebapa wichq’asqaña junt’ata kanan domingo kamachiypi, chaypitaq chaypi señal kan cheqaqkunapa hinaspa millay runakunapa, señalasqa kashanku. Pruebapa wichq’ayñin chay utqaylla hamuq domingo kamachiypi tipifican pruebapa wichq’ayñinta Michael sayariqtin, chaypitaq achkha achkha runakunapa wañuyninpa señalan Gog hinaspa Magogwan rikuchisqa kachkan.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Kallpachaq llaqtata puriq runakuna, pipas huk runapa tullunta rikuspankuqa, chaypi huk señalta sayarichinqaku, pampachaqkuna Hamongog pampapi chayta pampanankukama. Hinallataq llaqtapa sutinqa Hamonah kanqa. Chhaynatan allpata mayllanqaku. Ezequiel 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Pactopa señalenqa Ezequielpa kimsa chunka qanchisniyuq kapítulonpi reqsichisqa kashan, maypichus wañusqa tullukunapa wayq’on kawsarichisqa kachkan, iskay k’aspikunapas hukllachasqa. Chay tullukunaqa Islam willakuyninwanmi kawsarichisqa kanku, tawa wayrakunawan rikch’achisqa, chayhinaqa 1840 watapa agosto killapa chunka hukniyuq p’unchawnta unanchan. Iskay k’aspikunaqa hukllamanmi huñusqa kanku, chayhinapin iskay kaq angelpa willakuyninwan chawpi tuta waqyakuypa willakuynin huñunakusqanta rikuchin. Tullukunaqa ñawpaq kaq angelpa kallpachakuyninmi; iskay k’aspikunañataq iskay kaq angelpa kallpachakuynin. Chaymantapacha Diospa llaqtanqa qhepa p’unchaykunapi paypa akllasqa pactopa llaqtanmi, Juanwan rikuchisqa hina, pachak tawa chunka tawa waranqa runakuna.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Chaymantaqa noqawanmi paykunawan thak kaypaq huk tratota ruwasaq; wiñaypaq tratonmi paykunawan kanqa. Paykunata churasaq, mirachisaqpas, hinallataq paykuna chawpipi wiñaypaqmi santuarniyta churasaq. Tinkuna wasiyapas paykunawanmi kanqa; arí, noqanmi Diosnin kasaq, paykunaqtaq llaqtaymi kanqaku. Hinallataq mana israel runakunaqa yachanqaku noqa Señor kasqayta, Israelta sapaqchasaqta, santuarniy paykuna chawpipi wiñaypaq kaptin. Ezequiel 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Diospa Siminpi divinidadwan runakayninwan huñunakuyninqa imaymana hinanpi rikuchisqa kachkan, hinaspa huk rikch’ayninqa kaymi: runapa aswan hanaq kaynin ukhupi tarikuq “alma llaqtapa pukara” Diospa santuarionpa pukaranwan hukllachasqa kaptin. Hanaq pacha tronon wasin, Diospa pukaranta rikuchiq, runapa aswan hanaq kayninpa pukaranwan huñusqa kaptin, Diospa llaqtanqa “santifikasqa” kanku, paytaq “paykunapa chawpinpi wiñaypaq” tiyan.

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Kimsa chunka qanchisniyuq capítulo qhipamanmi Ezequiel qillqanpi churaykun kimsa chunka pusaqniyuqta, kimsa chunka isqunniyuqta ima, maypichus Gogwan Magogwan rimarin runakuna llapan huñusqa confederaciónpa unanchaqnin hina, Diospa akllasqa pacto llaqtanpa hawaman kaqkunamanta. Tawa chunka capítulopeqa, kimsa chunka qanchisniyuq capítulo pacto llaqtaqa rikuchisqa kachkan huk templohina, tukuy pachata hunt’aspa. Kimsa chunka pusaqmanta tawa chunkakama capítulokunaqa rikuchin Diospa pacto llaqtanpa oqarisqanta qhipa p’unchaykunapi, imaynachus 38 chaymanta 40 yupaykunawan unanchasqa kachkan hina.

We will continue these things in the next article.

Jutirinchikmi kaykunata qatiq qillqapi.