My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.
Achka simikunata ñawpaqta pampachawaychis, hatun yachachikuy rimayman yaykunaypaq. Munani wakin profetapa siq’ikunata allin churanayta, chaykunaqa ancha importaqmi chay yuyaypa allin nisqankunamanta, mayqanwanmi Joel qillqata chiqanta qhawarispa llamk’asqayta ruwasaq. Ñawpaqtaña nisqaniña, Joel qillqapi “kuchusqa” nisqaman t’ikrasqa hebreo simiqa saphiyninta tarin Abraham p’unchaykunapi huk rimayta sayachinapaq sacrificiota ruranakuypi.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Rikch'ariychis, machasqakuna, waqaychis; qaparichiychis, llapa vinuta upyaqkuna, musuq vinumanta; simiykichismanta kuchusqa kasqanrayku. Joel 1:5.
The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’
Hebreo simipi “kuchusqa” nisqaqa H3772mi, chayqa ñawpaq sapi simim, kaytataq nin: ‘kuchuy (karuman, urayman utaq iskayman rakispa); chaymantaq yuyaychasqa hina chinkachiy utaq tukuchiy; sapaqchasqataq rimanakuyta ruwakuy (chayqa, huñunakuyta utaq rimanakuyta ruray, ñawpaqtaqa aycha kuchuspa, chay kuchusqa t’aqakuna chawpinta pasaspa).’
I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.
Yachani imi Strongpa sut’inchaynin “cut off” nisqapa, gramatikapa yuyayninpi, “saphi ñawpaq” nisqata sutichasqanta. Chay hina kaptinpas, rimanakuywan Abrahamwan tupaq kuchuyqa reqsichinmi rimanakuypa k’anchaynin simiman watasqa kasqanta, chay k’anchaytaq ñawpaq historiapi saphinmanta rikuchisqa kasqanta. “Kuchuy,” rimanakuypa historianninkama hinaqa, ñawpaq saphinkunapi sayasqa huk profetik simbulum; chaymantaq, gramatikapipas “saphi ñawpaq” hina reqsichisqa kashan.
The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.
Phichqa kaq versículopi nisqan willakuyqa, manam sapallanchu reqsichin paykunaqa qhepa paraq willakuyninta mana charisqankuta, “musuq vinowan” rikuchisqa hina, aswanpas chaypachataq chayllapitaq Diospa traton llaqtan runakuna hina ñakisqa qhespichisqa kasqankuta, traton llaqtan runakuna kaspa, paykunapa “ñawpaq saphiyninkuta” Abrahamman kutichiqkunata.
The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.
Chusku wata chunka watakunata sallqapi wañuq mirayqa, qallariy saphinta Abrahammanmi kutichirqan, kayqa achka suyukunapa taytan ninanmi. Josuéwan Saminchasqa Hallp’aman yaykuq miraypas, qallariy saphinta Abrahammanmi kutichirqan. Cristota chakatasqa judíokunapas qallariy saphinta Abrahammanmi kutichirqanku. Tutayay Pachaqmantam lloqsiq protestantekunapas, hinaspataq 1844 watapi Diospa akllasqa pacto llaqtan hina suyaychasqa, qhawasqa, hinaspa qipanman saqisqa kasqankupas, qallariy saphinta Abrahammanmi kutichirqanku. 1844 watapi octubre killapa 22 p’unchawninpi Ancha Santísimo Cheqaman yaykuq Millerita Filadelfia kuyuyqa qallariy saphinta Abrahammanmi kutichirqan. 1863 watapi Jericota wakmanta sayarichiqqa Millerita Laodicea kuyuyqa, qallariy saphinta Abrahammanmi kutichirqan. Laodicea Qanchis p’unchaw Adventista iglesiaqa, qaylla hamuq domingo kamachikuypi Señorpa siminmanta wiksuchisqa kanqa chayqa, qallariy saphinta Abrahammanmi kutichirqan. Tukuy chay miraykunam uva chakraq rikch’ayninta hunt’arqanku utaq hunt’anqaku.
The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”
Joel p’an machasqakuna rikch’arinku tarispa paykunaqa Diospa llaqtan hina mana chaskisqa kasqankuta, hinaspa qhepa paraq willakuyninta mana kapusqankuta. Chaymantaqa huknin kuti cheqaqmi kan. Pikunatachus Joel reqsichin “gloriapa coronankuna” p’achalliq hina, paykunaqa chaymanta pactoman yaykunku, sellasqa kanku, hinaspa huk ofrenda hina hoqarisqa kanku. Dioswan akllasqa llaqtawan ñawpaq kaq allinchasqa pactoqa qallarin chay kikillan “kuchuywan”mi, mayqenchus rikuchisqa kachkan Diospa llaqtanpa qhepa sacrificionpi, chaymi domingo leywan qallarin. Chay kuchuyqa trigo-ta zizania-ta t’aqaymi. Zizaniakunaqa mana chaskisqa kanku hinaspa ninaman wikch’usqa kanku, ichaqa trigokunaqa huñusqa watasqa kanku Pentecostéspa ñawpaq rurun trigo ofrenda hina, chaytaq hoqarisqa kan, “ñawpaq watakunapi hina.”
There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.
Tawaq kaynin ñawpaqman rikuchisqa tawa chiqakunam, Abrahampa rimayniyuq pactonta sut’inchanankupaq. Génesis chunka iskayniyuqpi Abrahamqa “waqyasqa” kashan, hinaspa hatun suyuta ruwananpaq simisqa karqan. Kayqa manam pactomantaqa kanchu, aswanpas huk simiypa waqyasqanmi. Chay pachapi sutinqa Abrammi karqan, imaraykuchus pactowan hukllachasqa kaypa huk unanchaqninqa suti tikraymi. Abrampa sutinqa tawa pactopa puriyninkunamanta kimsakaqpi tikrasqa karqan.
For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.
Diosqa Abrahamman promesata ruraspanqa, aswan hatunman mana jurayta atisqanrayku, kikin Diospaq sutimpi jurarqan, nispa: Cheqaqtapuni bendecisqayki, achkayaykachisqaykitataq achkayaykachisqani. Chhaynataq payqa unayta pacienciayuqta muchuspa suyasqan qhepaman promesata chaskirqan. Runakunaqa cheqaqtapuni aswan hatunpaq sutimpi juranku; juramentotaq paykunapaq cheqaqchaypaqmi tukuy atipanakuykunapa tukukuynin kan. Chayrayku Diosqa, promesapa herederonkunaman yuyayninpa mana tikrakuy atisqanta aswan achkawan rikuchiyta munaspa, juramentowan cheqaqcharqan; iskay mana tikrakuy atikuq imakunawanmi, chaykunapim Diospaq llullakuyqa mana atikunchu, ñuqanchikpaq sinchi sonqochakuy kanman, ñawpaqninchikpi churakusqa suyayta hapipak amparakuyta maskhaspa ayqekuqkunapaq; chay suyaytaq almaq anclan hinam kapuwanchik, takyasqa, mana kuyukuq, velopa ukhunkama yaykuq; chaymanmi ñawpaq yaykuq, ñuqanchikrayku, Jesus yaykurqan, Melquisedecpa kamachiyninman hina wiñaypaq hatun sacerdotepas ruwasqa. Hebreos 6:13–20.
The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.
Qayakuyqa Diospa Abramman karqan simin, hinaspataq payqa iskay kaq testigotapas qusqan qhepanpi hamuq “juramentowan”. Qhepanpi hamuq “juramentu”qa kimsan kutiyoqmi karqan. Siminmanta qayakusqa qayakuymanta qallarispan, ñawpaq kaq puriynin kaspa, iskay, kinsa, tawa kaq puriyninkunaqa cheqaqpuni Diospa akllakusqa llaqtanwan ruwasqan kimsan kutiyoq pactumim kanku. Génesis quincepi Diosqa formalmentepuni pactuta “kuchun” (sayachin) hatunmanchay ritualpi, maypichus Dios sapallan rakisqa uywakuna chawpinta pasaspa, mana imañapas churasqa hina Abrahampa mirayninkunaman allpata prometin. Simiwan Aypasqa Allpaqa iskay mayu chawpinpi kaq allpa hina rikuchisqa karqan; Egipto mayu hinaspa Éufrates mayu. Kimsan kutiyoq pactupa ñawpaq kaq puriyninqa iskay mayukunamanta profetiko simbolismopa chiqan rimayninta hapiqmi, chay simboloman yapakusqa llapa imawanpas. Inspiración nisqan Ulai hinaspa Hiddekel mayukunata kunan hunt’akuy ruraypi kaq ruwaykuna hina señalan chayqa, chay iskay mayukunaqa Abrampa profecianpi unanchasqa karqanku. Churasqa kayqa Abrampa iskay mayunkuna chawpinpim kashan, chaykuna Danielpa iskay mayunkunawan huñusqa kaspa tawa mayukunata ruwanku, imaraykuchus Cristopa rimayninqa achka yakukunapa rimayninmi.
In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.
Chay p’unchayllapi Señorqa Abramwan rimayniyuq tratota ruwarqan, nispa: Qanpa mirayniki-manmi kay hallp’ata qorqani, Egipto mayumanta hatun mayukama, Éufrates mayukama: qunqakunata, Keniz runakunata, Kadmón runakunata, Hitita runakunata, Ferezeo runakunata, Refaim runakunata, Amorreo runakunata, Canaán runakunata, Gergeseo runakunata, Jebuseo runakunatapas. Génesis 15:18–21.
The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.
Abrammana prometisqa allpaqa tukuy kay pachanmi karqa, chaytaq qhipa p’unchaykunapi chunka reykunawanmi rikuchisqa kachkan; ichaqa rimanakuypa qallariy p’unchayninkunapiqa chunka ayllukunahinam listapi churakusqa karqa, manam reykunachu. Pachak tawa chunka tawa waranqa runakunan tukuy kay pachawanmi ch’aqwaypi kanqaku. Hinaptinqa kay pachaqa huklla pacha gobiernopa kamachiynin uraypi Domingo p’unchay yupaychayta kallpachakuywan pruebanapa rurayninwanmi chhapusqa kanqa, Apocalipsis chunka qanchisniyuqpi puka puka warmi qhillqanwan pusasqa, paymi kay pachapa chunka reykunapi kamachin. Abramwanqa iglesiapaq estadopaq simbolonkuna, animalpa lantan niraq rikch’ayninpi, Egiptopa mayunwanmi rikuchisqa kachkan, estado ruraypa simbolon hina; hinallataq Babiloniapa mayunwan, iglesia ruraypa simbolon hina.
After these things the word of the Lord came unto Abram in a vision, saying,
Kay qhipamanmi Señorpa simin hamurqan Abramman huk rikch’ayninpi, nispan,
Fear not, Abram: I am thy shield, and thy exceeding great reward.
Ama manchakuychu, Abram: ñoqam kanayki hark’ayniki, ancha hatun premiuykipas.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,
Abrammi nirqan: Tayta Dios, ¿imataq qonki, wawayuq mana kaspa purishaqta rikuspalla, wasiypa kamachiqnitaq kay Eliezer Damascomanta kasqanta? Hinaspa Abrammi nirqan: Qhawariy, mana miraynitachu qowarqanki; hinaspa qhawariy, wasiypi naceqmi herederoy kani. Hinaqtin, qhawariy, Señorpa siminmi payman hamurqan, nispa,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Manam kanqapa herenciaykiqa mana kanqachu; aswanqa kikiykiq wiksanmanta lluqsimuqmi herenciayki kanqa. Hinaspan hawa pampaman pusaspa nirqan: Kunanqa hanaq pachaman qhawariy, chay qhawaykuna yupayta atinki chayqa yupay; hinaspan payta nirqan: Chhaynallataqmi mirayniyki kanqa.
And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,
Hinaqa payqa Señorpi creen; hinaspataq paymanqa chayta yupaycharqan aswan allin kaypaq. Hinaspan payman nirqan,
I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
Ñuqaqa kachkani Señor Diosniyki, Ur llaqtamanta, Caldeokunapa llaqtanmanta, qanman kay allpata qusqaypaq, chaskisqaykipaq.
And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,
Hinaspan nispa: Señor Dios, ¿imaynataq yachasaq chayta herenciayta jap’iyta? Hinaspan payman nirqan,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Apamuy huk watayuq wawayuq wawqi vacata, huk watayuq qhachata, huk watayuq carnerota, hinallataq huk urpitata, huk mallki urpitatapas.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,
Hinaspanmi llapan kaykunata, chaykunatataq chawpinpi rakirqan, sapa kuskataq hukninpa ñawpaqninman churaran; ichaqa pishqukunataqa mana rakirqanchu. Aychakunaman pishqukuna uraykamuptin, Abramqa qarqorqan. Inti yaykuyta qallariqtinmi, sinchi puñuy Abramman urmamurqan; hinaspa qhaway, hatun tutayaypa manchakuyninmi payman urmaykurqan. Hinaspan Abramta nirqan,
Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
Yachay allintaqmi, mirayniykiqa mana paykunaq llaqtanpi huk forastero hinam kanqa, paykunata servinqaku; paykunataq tawa pachak watakuna ñak'arichinqaku. Hinallataq chay nacionta, mayqentan servinqaku, noqa juzgasaq; chaymanta qhepamanmi lloqsinqaku hatun qhapaq kaywan.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Qan taytaykikunaman hawk’a kawsaypi rinqanki; allin machu kayniykiwan pampasqa kanki.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Ichaqa miraypaqmi kayman kutimunkuqkuna; Amor runakunapa huchankunaqa manaraqmi hunt’ashanraqchu.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.
Chaymantaraqsi, inti yaykuyta tukuspan, tutayaraqtin, qhawariy: qosñiyoq hornu, hinaspa ruphaykacha lampara, chay kuskanakuna chawpinpi pasaq. Génesis 15:1–17.
The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.
Moisesta chaymanta Israelpa churinkunatapas tutapi nina sayaq suyu hina, p’unchawpi phuyu hina pusananpaq kaqmi, qosñiyoq hornoman rikch’akuqtaq, nina rawray lamparaman rikch’akuqtaq, chay “kuchusqa” rak’ikunapuraqta pasarpurqan.
And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.
Hinallataqmi Señorqa punchawpi ñawpaqenkuta purirqan phuyu sayaypi, ñanta pusananpaq; tutapitaq nina sayaypi, achkiyta qunanpaq; chayhina punchawpi tutapipas purinankupaq. Manataqmi llaqtapa ñawpaqenmantachu anchurqan punchawpi phuyu sayayta, nitaq tutapi nina sayaytapas. Éxodo 13:21, 22.
The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.
Ruphasqa lampara hinaspa qosñi hornopis puyu utaq nina sayarichisqanta rikch’achirqan, chaymi Diospa Abramwan rimay-simita takyaspa sayachisqan kimsa puriyninkunamanta ñawpaq kaq puriyninpa profético elemento kasqanta rikuchin. Kay kapítulom qallarin kay simikunawan: “Ama manchakuychu”, imaraykuchus ñawpaq angelpa willakuyninqa “Diosta manchakuy” nisqa; hinaspa Abram hina Diosta manchakunku chaykunaqa Diosta manchakunaykupaqa mana kasqachu. Iskay laya manchakuymi kan, imaraykuchus iskay laya runakuna kan.
Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.
Aswanraq qillqasqa chay pactopaq pasajepi Abramqa Diosta creen, chaymi paypaq chanin kayman yupasqa karqa. Kimsa angelkunaqa Santo Espiritupa rurayninta tupachkanku, imaynachus Juan yachachin Santo Espíritu kinsa imakunamanta huchachin: hucha, chanin kay, hinaspa juicio. Chay rikch’ayninkunaqa chay kinsa angelkunawan tupakunku; chayrayku, manchakuy Diosmanta pacto pasajepi churakusqa qhepamanqa, iskay ñiqin ruway hina chanin kay reqsichisqa kachkan, chaymanta qatiqta juicio willakusqa kananpaq, mayqinchus Santo Espiritupa kinsa ñiqin ruraynin, hinaspa kinsa ñiqin angelpa willakuyninpas. Pacto paq qallariy ñiqin ruwayninqa ñawpaq angelpa willakuyninta unanchasqa karqa, mayqinchus sapa kuti llapa kimsantin willakuykunapa fractalnin kachkan. Pactopa ruray ñanninqa, kinsa angelkunata sut’inchanku Apocalipsis chunka tawanpi.
After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.
Abramtaq justoqa yupasqa kachkan, iskay kaq angelta señalananpaq, hinaptin huk ofrendata waqichin, imaraykuchus chay ofrendaqa kimsa kaq taripay ñawpaqllataqmi waqichisqa kachkan. Chay ofrendaqa Malaquías kimsa nisqapi Levitakunaq ofrendanta reqsichin, mayqinchus huk estandarter hina hoqarisqa kachkan. Imanan Moiséspa kawsayninpi tawa chunka watayuq kimsa pacha kimsa angelkunaq willakuyninkunata reqsichin chay hinallataq, Moiséspa ñawpaq tawa chunka watankunapi kimsa angelkunaq willakuyninpa llapa kimsa patankuna kachkan.
Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.
Maypim Moisespa testimoniun qallarin, chayqa tayta-mamankuna Diosman manchakusqankuwanmi, (ñawpaq kaq ruway), chaymanta qatiqninqa rikuywan suyasqa huk pruebayuqmi. Iskay kaq ruwaypas rikuywan pruebayuqmi, imaynachus Danielpa ñawpaq kaq capitulonpi karqan hina, maypichus Daniel ñawpaqta Diosman manchakuspa Babiloniapa mikhunanta mana mikhuyta munarqan, hinaspataq cuerponpa rikchayninman hina pruebasqa karqan. Chaymantataq Danielpaq, kinsa wata qhipaman, kinsa kaq pruebanqa rey Nabucodonosorwan karqan, norte lawpi kaq reyniyuqpa unanchan, hinallataq domingo kamachikuy unanchan, chaymi kinsa angelkunapa willakuynin.
Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.
Moisespa taytan mamanpas Diosman manchakuspa, yaku ukhupi huk arkaman churaykurqanku; hinaptinmi Faraonpa ususin chay kasqanta rikunanpaq pusasqa karqa, chaymantaqa wawata qespichinapaqmi allin tariparqa. Moisespa kawsaynin qallariyninqa Diospa runakunawan rurasqan rimanakuyta rikuchiq huk siq’ichay karqa; chaymantaq, Moises rayku, Diosqa runakunamanta akllasqa huk nacionwanpas huk rimanakuyta rurarqa. Noepa runakunawan rurasqan rimanakuyninqa hatun achka llaqtata reqsin, Moisespa akllasqa llaqtawan rurasqan rimanakuynintaq pachak tawa chunka tawa waranqata. Abrampa rurananpaq kasqa haywarikuyninqa, rimanakuyta takyaspa sayachinanpaq, Noepa rimanakuyninpa unanchaqninta apaqmi karqa, imaynan Moisespas, siglos qhipaman, Abrampa profecianta hunt’arqa chayhinata.
The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.
Qarikuqa pisqa imaymana uywakunamanta rurasqa karqan: kinsa watayuq china waka, kinsa watayuq china cabra, kinsa watayuq urqu oveja, huk urpi, hinaspa huk sullk’a paluma. P’iskokunaqa hunt’asqallata saqisqa karqanku, chaymanta china waka, urqu oveja, hinaspa china cabraqa iskay kuskaman “kuchusqa” karqanku. Kay qarikuqaqa qhepa p’unchaykunapi huk unanchata oqarichiyta rikch’achin, runakunaqpaq huk rikuy prueba hina. Faraonpa ususinpaq rikuy unanchaqa arkapi wawalla Moisés karqan. Arkaqa pusaq almaskunawanmi unanchasqa kachkan, paykuna arka ukhupi kasqankurayku. “Pusaq” yupayqa sayarichisqa kachkan pachak tawa chunka tawa waranqa runakunaq unanchanpa huk profétiko qillqaynin hina. Pisqa uywa qarikuqkunata yuyarispa, kinsata kuskaman rakispaqa, chayqa qampaq qarikuqayki pusaq pataman tukukun, Noéwan rikch’achisqa hina, hinaspa chaymanta Abrampa qarikuqayninpi takyachisqa.
Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.
Chay pichqa uywakuna, Diospa nisqanman hina rakisqa kaspa, “pusaq” yupayta rikuchinku; chhaynata ruwaspankutaq, kay pachapa tukukuyninpi kaq alma-kunata rikuchinku, chaykunaqa arkapin kaq “pusaq” alma-kunawan ñawpaqman churakusqa karqanku. Señal de la circuncisión nisqa, Abrampa kimsa kuti rimasqa pacto-ninpa iskay ñiqin puriynin kasqan, paqarisqamanta qhepa “pusaq” p’unchawpi hunt’asqa kanan karqa; chay rito-taq bautismowan rantisqa karqa, chaymi Cristopa kawsarimusqanta rikuchin, mayqinchus “pusaq” p’unchawpi pasakurqa. “Pusaq” yupayqa Noépa hinallataq Moisespa pacto-kunapipas sayarikuq unanchasqa kasqanmanta reqsichisqa, chaykunaqa pachak tawa chunka tawa waranqa (144,000) runakunata rikuchinku, paykunaqa huk unanchata hina oqarisqa ofrenda kanqaku, hinaspataq qanchismantam kaq “pusaq” kanku.
Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.
Chay pichqa uywakunaqa pichqa yuyaysapa sipaskunata reqsichin, arka ukhupi kaq “pusaq”wan rikch’achisqa, wañuyta mana rikuspanku, huk machu pacha-mantam huk musuq pachaman pasankuq.
Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.
Abrampaq haywarisqanqa ch’uya haywarisqa karqan, haywarisqapi llapa uywakuna ch’uya uywakuna kasqanrayku, hinaspapas huñunakuypiqa llapaninku rupachisqa haywarikunapaq kaq hatun aswan ñawpaq uywakunatan rikuchinku. Ñawpaq angelpa willakuyninqa Kamaqta yupaychanapaq kamachikuytan hap’in, hinaspapas Moisespa p’unchayninpi Abrampa willasqan hunt’akusqan pachapi sayachisqa kananpaq karqan ch’uya wasipa sirviqninpi kaq aswan ñawpaq haywarina uywakunaqa yupaychanaq haywarisqan hina churakunku, chayllataq ñawpaq angelpa Kamaqta yupaychanapaq waqyakuynintapas unanchanku.
Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.
Chunkaq chunka pusaqniyuq versículopi sut’inchasqa nin: “Chay p’unchaypi Señorqa Abramwan huk pactota ruwaran.” Chaymi qallarin kimsa puriykunamanta ñawpaq kaqta, chaykunaqa Apocalipsis chunka tawañiyuqpi kimsa angelkunata rikch’achin. Génesis chunka pichqayuqpi pacto ruwayqa Apocalipsis chunka tawañiyuqpa ñawpaq angelpa willakuyninta rikch’achin, chaymantataq qatipayan iskay kaq angel, payqa Abrampa pactonpa iskay kaq puriyninwan rikch’achisqa karqan, Génesis chunka qanchisniyuqpi tarikusqanman hina.
In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.
Iskay ñiqin puriypi, Abram sutin tikrasqa karqan Abrahamman. Abram nin “taytaqa hatunchasqa kan” nisqanta, Abrahamtaq nin “achka llaqtakunap taytan” nisqanta. Abram qayasqa kasqanpi, hatun llaqta tukuymanta promesaqa qosqa karqan, ichaqa chay promesaqa manaraq takyachisqa karqan, Abram sutin tikrasqa kanankama. Chaymantapuni payqa akllasqa pactok runakunap ñawpaq taytan tukurqan. Qatiq puriypas kimsakuna angelpa willakuyninta rikuchirqan, Abraham Isaacta haywananpaq pruebaman churakusqanpi; chaymi chakata rikuchirqan; chaymi 1844 watapi octubre killapa iskay chunka iskayniyuq punchawta rikuchirqan; chaytaq domingo kamachikuyta rikuchin—chaymi kimsakuna angelpa willakuynin. Chay kimsakuna pactok puriyqa 1844 watapi octubre killapa iskay chunka iskayniyuq punchawpi hunt’asqa karqan, hinaspapas Génesis iskay chunka iskayniyuqpi qawachisqa kachkan.
In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.
Iskay ñiqin puriypi, mayqinchus iskay ñiqin angelpa willakuynin kasqa, chaypi Abrampa sutin tikrasqa karqan, circuncisión ruwanakuyta takyachispa “señal” hina huk pactopi llaqtapa, paykunapa Dioswan tinkuyninkupaq. Iskay ñiqin angelpa willakuyninpa historiankupi Diospa llaqtan sellasqa kanku. Kimsa ñiqin angelpa willakuyninpi, domingo kamachiywan rikuchisqa, huk unanchahina hoqarisqa kanku; ichaqa sellasqa kanku domingo kamachiy manaraq chayamushaspa pacha, mayqinchus historia Millerita nisqapi kanman karqan, punku 1844 watapa octubre killapa 22 ñiqin p’unchaypi wisq’akusqanmanta manaraq.
The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.
Chaynallatataqmi kikinqa karqan kimsa kamachikuykunawan Babiloniamanta lluqsimuq, chaykunaq qallarisqan 2300 watayuq profeciata, chaymi tukukapun kinsa kaq angelpa chayamusqanpi 22 de octubre, 1844 watapi. Templotaqa tukuchirqanku iskay kaq kamachikuypa historianninpim, ñawpaq kaq qhepanta, ichaqa manaraq kinsa kaqmanta. Cimientosninkunataqa churarqunku ñawpaq kaq kamachikuypi, templota ruwasqataqmi tukuchirqanku iskay kaq kamachikuypa historianninpim. Kinsa kaq kamachikuy 457 a.C. watapi qallarin 2300 watakunata, chay kamachikuy kikintaqmi kutichimurqan judíokunaman nacionninkuq kamachikuynin soberaníanta. Kinsa kaq waymarkpitaq huk qhapaq suyu sayachisqa kachkan, imaynan nacionpaq soberanían kutichisqa karqan kinsa kaq kamachikuypi hinata, hinallataq iglesia triunfantepa oqarisqa kasqan huk estandarteta hina domingo kamachikuypi.
The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.
Kimsa kaq kamachikuyqa kimsa kaq angelpa chay kasarakuyman chayamunanta rikch’achirqan, 1844 watapi octubre killapa 22 p’unchayninpi. Noviaqa pay kikinta waqaychaspa wakichikun kasarakuymanta ñawpaqta, manataq kasarakuypiqa. Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninqa hunt’asqa kan domingo kamachikuy manaraq hamuqtin, profecíapi uywaqpa rikchaynin pruebaman hina rikuchisqa pacha periodopi. Yachasqanchikmi uywaqpa rikchaynin pruebayaqa chay prueban kasqanta, mayqintachus atipanakuspa pasayku manaraq gracia p’unchay tukukuptin.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’ita rikuchiwashan uywaqa rikch’aynin kamasqa kanqa manaraq probacion tukukunankama; chaymi Diospa llaqtanpaq hatun prueban kanan, chaywanmi wiñay destino-ninku decidisqa kanqa. Qanpa sayaynikiqa anchata mana tupaq, mana hukllachasqa imakunamanta chaqrusqa hinan, chayrayku pisillam llullachisqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
«Apocalipsis 13 nisqapi kay yachachiyqa sut’inchasqa rikuchisqa kachkan; [Apocalipsis 13:11–17, nisqanta qillqasqaman hina].»
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kaymi Diospa llaqtan runakuna sellasqa kanankupaq ñawpaqman apanakuyanan pruebaymi. Tukuy paykuna Diosman cheqaq kasqankuta rikuchispa Kamachikuyninta waqaychaspa, hinaspa llulla sábado chaskiyta mana munaspa, Señor Dios Jehovápa unanchan urapi churakunku, hinaspa kawsayniyuq Diospa sellonta chaskinkunku. Hanaq pachamanta hamuq cheqaqta saqespa, domingo sábadota chaskiqkunaqa, bestiapa señalta chaskinkunku.” Manuscript Releases, volumen 15, 15.
The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.
Punku wichqarqan 1844 watapa octubre killa 22 punchawpi, domingo kamachiypi wichqasqa punkuta rikch’achispa. Panay White ninqa animalpa rikch’ayninpa pruebanqa ñawpaqta pasaykusqanchik pruebam kashanmi “manaraq” gracia tiempo tukukunankama, hinaspataq ninqa chay pruebanmi maypichus wiñay destino nisqanchik t’aqwisqa kanan. Manaraq domingo kamachiy hamuchkaptin, kasarakuypaq sipasqa allichakunku, chaypaqmi allin kasarakuy p’achayoq kayta munan, chay p’achataq Pacto Willakuqpa qollqe chulluchiq ninakunawan pichasqa kanan. Sellota churanku manaraq kasarakuy manaraq kachkaptin, chaymantañataq kasarakuyqa domingo kamachiypi ruwakun.
Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.
Hermana Whiteqa riqsichin sellasqa kayqa cheqaq kaqpi sayakuy kasqanta, yuyaymanta hinallataq espiritualmentepas. Astawanpas riqsichinmi imaypachachus Diospa llaqtan sellasqa kanqa, chaypachataq Diospa juiciokunapa chukchuyynin hamunqa nispa. Chay chukchuyqa juiciokunam, Apocalipsis chunka hukniyuqpi allpa kuyuywan qallariq, Estados Unidos llaqtapi domingo kamachikuy kasqan.
The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.
Templo Milleritaqa tukukurqan Chaupi Tuta Qapariypi, chaywan reqsichispa selloq churakusqanta kimsa kaq señalta juicioq manaraq chayamunankama. Abrahampa pactonpin juicioq kimsa kaq puriynin karqan Isaac Moriah Orqopi, mayqinchus rikch’achirqan mana sapallanchu Cristota chakatanapi, aswanpas Levitakuna haywakusqantapas Malakías kimsa nisqapi.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
Payqa tiyarisqa kanqa qullqita ñawpaqman churaykuq hina, ch’uyanchakuq hinapas; Levípa churinkunataq ch’uyanchanqa, quriwan qullqiwan hina suqyaykuchinqa, chaymanta Señor-man qaparichiyta haywanankupaq chiqap kaypi. Chaymanta Judáwan Jerusalénpa haywarisqanku Señorpaq allinmi kanqa, ñawpaq p’unchaykunapi hina, unay watakunapi hina.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.
Hinaspanqa qamkunaqman juicio ruwanaypaq, utqaylla testigo kasaq layqakunapaq contranpi, waqllikuy ruqkunapaq contranpi, llulla juramentuqkunapaq contranpi, hinallataq jornalpi llamkaqta pagonmanta qichuqkunapaq contranpi, viudapaq, wakchapaq, chaymanta karu llaqtamanta hamuqta derechonmanta qechuqkunapaq contranpi, mana noqata manchakunqakuchu nispa, Señor de los ejércitos nin. Malaquías 3:3–5.
After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.
Pichqaqchasqa ruray tukusqanmanta qhipaman, ofrendakunaqa “chaymanta” ñawpaq p’unchawkuna hina kanqa, chay ofrendataq qhepa juicio ruwaypi wakichisqa kachkan; chaypim Levita runakuna, mayllakuspa ofrenda hina wakichisqakuna, Cristo paykunapaq “utqay testigo contra” kananpaq mana yuyayniyuq sipaskunawan tupachisqa kanku. “Utqay testigo”qa “Laodicea iglesiaman cheqaq testigo” nisqa kankan, paymi Sebnata karu chakraman pelotaman hina wikch’un, hinaspa Laodicea runakunatapas siminmanta q’apaq kutichiywan wijch’un. Trigoqa cizañamanta rakisqa kayqa utqaymi kanqa, imaraykuchus qhepa kuyukuyninkunaqa usqhaylla rurasqakuna kanku. Chay utqay chaskiqa paymi, Malakías kimsapi, usqhaylla templonman hamuq.
The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.
Malaquiaspi ofrendata “ñawpaq p’unchawkuna hina” hoqarisqanmanta rimayninqa, pachak tawa chunka tawa waranqa runakunapa unanchan hoqarisqam kanki; iskay Pentecostéspi wayllusqa t’antakuna ofrenda hoqarisqam kanki; ch’in pampa puriypi sach’api machaqwayta hoqarisqam kanki; Cristota chakatanapi hoqarisqam kanki, hinallataq Sadrac, Mesac, Abednego ima nina hornopi Cristowan kuska hoqarisqam kanki, tukuy kay pachaqa admirakuspa, muspharuspa qhawashaqtin; 1843 watapi cuadro publicasqa kasqanmi kanki, hinallataq 1850 watapi cuadropaq munasqa propósito.
It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.
Abrahampa rimanakuyninpa iskay ñiqin puriyninpiqa circuncisión ruwanakuy kamachisqa karqan, chayhinapiqmi rimanakuypa señanman tukurqan. Abrahamqa, Moisésmanta mana hinachu, chaylla Isaacta circuncidarqun; chayraykun payta kimsan ñiqin puriyninpi ofrendahina hoqarispaqa, Isaacqa señata rikuchinman karqan. Chay señaqa qhepaman bautismoswan rantisqa kanqa, iskayninkutaq cruzpa señanpaq ishkay testigokuna kanankupaq.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.
“¿Imanaraqmi kawsaq Diospa sellon, paypa llaqtanpa urkunpi churakusqa? Chayqa huk señalmi, angelkunalla ñawinchayta atinku, runaq ñawinkunaqa mana; imaraykuchus wañuchiq angelqa kay kachariypa señalta rikunanmi. Yuyaysapa yuyayniyoq umalliqmi rikurqan Calvariopa chakata Señorpa wawachakusqa churinkunapi, ususinkunapipas. Diospa kamachisqan p’akisqa huchaq huchanqa qichusqañam. Paykunaqa kasarakuy p’achawan p’achallisqañam, hinallataq llapa Diospa kamachikuyninkunaman kasukuq, cheqaq sonqoyoqmi kanku.” Manuscript Release, number 21, 51.
In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?
Genesis chunka pichqa chunka phisqayuqpi rimaykuypa ñawpaq rurananpi, watakuna pawaq pachak (400) wataypi kawsaymanta pacha willakuy rikuchisqa kachkan, chay pachallatataq Pabloqa tawa pachak kimsa chunka (430) watakunata sut’inchan. Pabloq yupaychayninqa Éxodo chunka iskayniyuqpi waqyakuymanta qallarin, Abramq karu llaqtapi tiyasqan pacha hinallataq chayman yaykuchisqanrayku. Allinta qhawarispaqa, tawa pachak watakuna kimsa chunka watakunawan tupachisqa kaspa, Pabloq churapusqan huk unancha kachkan; tawa pachak watakunataq Abramq churapusqan huk unancha kachkan. Chayqa, ¿imañataq tawa pachak watayuq pacha unancharin, imañataq tawa pachak kimsa chunka watayuq pacha unancharin, imañataq kimsa chunka watakuna unancharin?
The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.
Yachaqkuna allinta rikuchirqanku chay tawa pachak kimsa chunka watakuna ishkay pacha iskay pachak chunka pichqa wataman rakikuyta atinankuta: ñawpaq pacha manam watachakuychu nitaq qhapaqkuychu karqan, iskayñiqin pachaqa qhapaqkuymi karqan.
Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.
Abrahamqa Canaánman yaykurqan 75 watayuq kashaspa, Isaacqa paqarirqan Abraham 100 watayuq kaptin (25 wata qhipaman). Jacobqa paqarirqan Isaac 60 watayuq kaptin, hinaspataq Jacobqa Egiptoman yaykurqan 130 watayuq kashaspa. Kayqa junt’an 215 watata Canaánpi hinaspa 215 watata Egiptopi, llapanta 430 watata. Profecíata yachaqpaq kayqa ishkay testimoniokunata qun, ishkay pactopa unanchankunamanta, Pablopaq, imaynan Abram sutin tikrasqa karqan hina. Pabloqa 430ta riqsichin, Abramtaq 400ta. Siq’imanta siq’iman hunt’akusqan ishkay tinkisqa pacha-profecíakunaqa ñawpaq pactopa pacha tiempowan tinkisqa kachkan, chaymi Diospa akllasqan llaqtan sayarichisqa kananman pusarqan.
When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”
Cristoqa historiaman hamuspa, achkakunawanmanta huk semanapaq rimanakuyta takyachinanpaq, chay semanaga iskay hukllachasqa pacha-profeciakunata rikuchirqan. Pabloq tawa pachak kimsa chunka watayuq profecianqa iskay kikinkama rakisqa kananmanmi, Cristoq semanan hina. Canaánpi 215 wata qhepanta Egiptopi 215 wata, Cristoq sutinpi kikinmanta 1260 p’unchawkuna testimoniota unanchaspa, chaymanta qatiq 1260 p’unchawkunaqa Cristoq testimonio discipulonkunaq personanpi kasqanta unanchan. Cristoq rimanakuyta takyachisqan 2520 p’unchawkunaqa “Paypa rimanakuyninpa ch’aqwaynin” nisqa qanchis kutikunatapas rikuchinmi.
From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.
723 a. C. watamanta 1798 watakamaqa 2520 wata kanmi, chay watakunataq iskay pachakunaman rakisqa kanku, sapaqnin 1260 wata: ñawpaqtaqa 1260 watakama paganakuyqa santuario-ta host-tawan saruchkan; chaymantataq papakuyqa santuario-ta host-tawan 1260 watakama saruchkan. Cristo-pa semana-ninpa chawpinqa cruz karqan, hinallataq semana-paq chawpin (538) pagana testimonio-paq 1260 watata apamun, chay qhepaman paganakuy-pa papal discípulo-ninmanta pagana testimonio-paq huk 1260 watata qatiqnin. Cristo-pa gracia-pi qhapaq suyusnin cruzpi kallpachasqa kasqanqa 538 watata rikch’achirqan, maypichus anticristo-pa qhapaq suyusnin kallpachasqa karqan. Cruzpiqa chiqan Israelqa saqesqa karqan, espirituyniyoq Israeltaq qallariq karqan. 538 watapiqa chiqan paganakuy saqesqa karqan, espirituyniyoq paganakuytaq qallariq karqan.
Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.
Abrampa tawa willakuy, tawa pachak watakuna nisqa, chayqa kimsa chunka yapasqa tawa pachak watakunam kachkan. Chayqa kikillan willakuymi, ichaqa iskay pactokuy unanchakunawan rikuchisqa. Chay iskay masintin pacha willakuykunaqa Diospa llaqtanpa watasqa kasqanman hinallataq qispichisqa kasqanmanmi reqsisqanku, chaykunataq ñawpaq Israelpa pactokuy historianta qallariyninpi hunt’akunanpaq karqa. Ñawpaq Israelpa pactokuy historianta tukukuyninpiqa, huk pacha willakuy hukwanmi tupachkan, huk p’unchaw wata kasqan tinkuyninpi; chay hinaqa iskay pacha-willakuykunata reqsichin, qispichiytawan watasqa kayta kallpachaspam.
In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.
Ñawpaq Israel ñawpa pachapi qallariyninwan tukukuyninwan chawpipi tarisunchik Danielta Babilonia watukuypi kashaqta. Chay pactomanta historiapi, maypin watay kasqanta hinaspa qespichisqa kananpaq prometisqa kasqanta reqsichin; chaymanta willakuq qhawayqa, mayqinchus ñawpaq Israelpa pacto historianta kunan Israelpa pacto historianwan huñun, sut’inchasqa churakun. Daniel qillqapi iskay pacha-willakuq qhawariykuna reqsichisqa kachkan. Moisespa “juramenton”, Levitico iskay chunka suqtayuqpi nisqa “qanchis kutikama”, Daniel 9:11pi reqsichisqa kachkan; chaynallataq Daniel pusaqniyuqpi chunka kinsayuq versiculopi tapukuyninpas, mayqinchus chunka tawayuq versiculopa kutichikuyninman pusamun, chaypi 2300 wataq willakuynin reqsichisqa kachkan. Chay “juramento”, mayqinchus p’akisqa kaptinqa “Moisespa maldicionnin” Daniel 9:11pi nisqa, uray suyuta contra 677 a.C. watapi hunt’asqa kaspan, 1844 watapi octubre killapa 22 p’unchayninpi tukukurqan, imaynatachus 2300 wataqpas. Iskay 2520 ch’iqichikuykunaqa chunka kinsayuq versiculopa tapukuyninpi tarikun; chunka tawayuq versiculopa kutichikuynintaq 2300 kachkan.
As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.
Moiséswan hina, ñawpaq Israelpa rimanakuy historianta qallariynin alpha kasqanman hina, hinaspa Cristowan hina, ñawpaq Israelpa rimanakuy historianta tukukuynin omega kasqanman hina, kunan pacha Israelpa qallariy alpha historianpi iskay hukllawasqa pachak willakuykuna karqan. Hukninqa watukuyta hinaspa esclavitudta rikuchirqan, huknintaq kacharikuyta. Ñawpaq Israelpa alpha historianpi 430 watakuna iskay kikillan rakikuykunaman rakisqa kasqanqa unancharqanmi, Cristo rimanakuyta takyachisqan semanapi yapamanta rurasqa profétic rakikuyta, hinaspa rimanakuyta p’akiyrayku taripay pacha, iskay kikillan rakikuykunaman rakisqa kasqanta; chayqa iskay testigokunata churarin, kunan pacha Israelpa alpha historianpas kikin hina profétic sayaynin kananta. 2520 watakuna hinaspa 2300 watakuna kuskan tukukuq kasqanmi iskay hukllawasqa pachak willakuykunap kimsañiqin testigon kanku, chaykunam huk profecíata hap’inku, chayqa chawpinpi kikillan rakisqa.
Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.
Kimsa qhawaykunam uj alma-ta suyachinman karqan Señorqa musuq Israelpa omega historiapi pachak tawa chunka tawa waranqa runakunawan pactota ruraspanqa, iskay tinkisqa willakusqa pacha-profecíakuna kanman, hinaspa huk pacha chaywan t’akisqa, iskay kikin rakikuykunaman rakisqa kanman; ichaqa mana chhaynachu kanan, imaraykuchus Señorqa musuq Israelwan pactota ruraspan, makinta hanaq pacha-man oqarispa willarqan pachaqa manaña kanqachu.
The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.
Pachak tawa chunka tawa waranqa runakunapa rimanakuyqa rikuchisqa kachkan iskay wayllus t’antakunañiqpi, ñawpaq ruruchisqa trigomanta haywarisqapi. Kimsa testigokunamanta profetapa kamachikuynin, chaymanta qatiq iskayraq testigokuna, mana profetapa pacha sapaqchasqanwan, tarikukun Abrampa haywarisqanpi: huk waka warmi (saynintin kuskakamalla rakisqa), huk chhita warmi (saynintin kuskakamalla rakisqa), huk karneru (saynintin kuskakamalla rakisqa), chaymanta qatiq huk urpiwan huk palumawan.
The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.
Kimsa ñawpaq ofrendakuna llapankunam kimsa watayuq karqan, chay simbologíaqninpi chayta reqsichispa, profétic pacha-niyuq kimsa ofrendakunata representanankuta. Mana sapaqllachu chay kimsa ofrendakuna profétic pacha-niyuq karqanku, aswanpas sapaqninmi iskay pachaman kuska rakisqa profétic pacha-niyuq karqan. Tortolita pichus urqu pichus mana ima watawanpas nispachu churakunku; wayna kayllam munakurqan, imaraykuchus paykunaqa convenio llaqtapa qhipa mirayninta representan, chaymi iskay pichukunawan, utaq iskay rebañowan, representasqa kachkan.
The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.
Iskay qatu uywakuna hatun achka runatawan huk pachak tawa chunka tawa waranqa runakunatawan sut’inchanku, ichaqa iskay pichkunaqa iskay ñiqin kaq yuyayta apamunku. Urpiqa santwariupaq haywarisqakunamanta hukninmi, hinaspa urpita haywarisqa hina riqsichisqanta mask’aspa, aswan achka kutiqa urpimanta rikch’akuq pichipa hukninta niyku; ichaqa Abrampa haywarisqanpi pichiqa hinan sut’inchan, ancha wayna pichita, plumasniyuq mana kaqta, utaq aswan mana allintaqa, plumasninkuna qichusqa pichita. Kay willakuy-hina ñawpaq rimay patapiqa iskay pichkunaqa trigowan cizañawan kanku.
In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.
Qhepa p’unchaykunapi unanchaq hanaq pachakuna pataman p’isqu hina oqarisqa kanqa, chaytaq iskay qhelli p’isqukuna millay kayta oqarichispa, payta Shinar llaqtapi tiyanan tiananman churanaq pacha kikinpi ruwanqa.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
Chaymantataq rimarisqa angel lluqsirqan, hinaspan niwarqan: “Kunan ñawiykikunata oqarispa qhawariy, imataq kay lluqsiq kasqan” nispa. Ñoqataq nirqani: “¿Imataq kay?” nispa. Paytaq nirqan: “Kayqa huk efa lliqsisqa kachkan” nispa. Astawanpas nirqan: “Kaymi paykunapa rikchayninku tukuy hallp’api” nispa. Hinaqtin qhawariy, huk plomomanta talentota oqarirqanku; kaymi huk warmi efa ukhupi tiyashaq.
And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
Hinaspan nirqan: Kayqa millay mana allin kaymi. Chaymanta churarqan ephah ukhupi; hinallataq plomomanta llasayta churarqan siminman.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Chaymantan ñawiykunata oqaririspa qhawarirqani; hinaspataq, iskay warmikuna lloqsimurqan, wayrataq riprankunapi karqan; paykunapaqmi riprankuna karqan cigueña nisqa p’isqupa riprankunahinata; hinaspataq paykuna efata oqarirqanku allpapaq hanaq pacha ukhupi. Chaymantataq rimarirqani ñoqawan rimaq angelman: “Maymanmi kaykuna apan efata?” nispa. Hinaspataq pay nimuwarqan: “Sinar suyupi wasita hatarichinankupaq; chaypitaq sayachisqa kanqa, kikinpa tiyanan patapi churakusqa” nispa. Zacarías 5:5–11.
The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.
Papa kamachiy, “millay kay” nisqa hina rikuchisqa, icha Pabloq nisqanman hina “chay millay runa” nisqa, wañuchiq k’irinchasqanta hap’irqan 1798 watapi, huk talento plomu warmi tiyashan canastaman churakusqanrayku. Chaymanta qhepamanqa espiritismo, hinallataq sapanmanta lluqsisqa protestantismo, payta hoqarinqaku hinaspa Sinar llaqtapi huk wasita paypaq sayarichinqaku, Diosqa tukuchapusqan p’unchayllapi wasita sayarichishanman hina, chaytaq huk estandarte hina hoqarinampaq. Zacarías qillqapi llulla estandarteqa millay kay warmiwanmi rikuchisqa, estandarteqa urpikunawanmi rikuchisqa. Chay hinam pacha runakuna akllanqaku Roma llaqtapura, mayqinchus sapa qhelli, cheqnisqa p’iskuq jaulan kasqan, icha urpi, mayqinchus Diospa runa kaywan rimasqan tratonpa unanchan kasqan, chaykunamanta.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Hinaspa qapariy kurasqa kallpawan sinch’i simipi, nispa: Hatun Babiloniaqa urmasqañam, urmasqañam, supaykunapa tiyananman tukusqa, tukuy millay espiritukunapa pakakuyninman, tukuy qhelli cheqnisqa p’iskokunapa wichq’asqa kanchanmanpas. Apocalipsis 18:2.
Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.
Cristoqa wañusqanman hinaspa kawsarimusqanman tinkuchispa nirqan: “Kay templota thuñiychik, kimsa punchawpiñataq sayarichisaq.” Chay kimsa punchawkunaqa profetiko pacha p’unchawkunata rikuchin, maypichus huk templo hatarichisqa karqan, Moisespa, Cristopa hinaspa Milleritakunapa historiankunapipas hina. Abrampa ofrendapaq kimsa watayuq wakata, china cabrata hinaspa urqu carnerota mañakusqanqa rikuchin, kunan qhawarisqanchik sapa kimsa pactopa historiankunapi templo hatarichisqa kananmanta. Tukukuq pactopa temploqa, pachak tawa chunka tawayuq waranqakunapaq, hanaq pachaman huk coronahinata oqarisqa unancha kananpaqmi. Chayrayku, waka, china cabra hinaspa urqu carneroqa kay pachapi animalekunam kanku, chay hina ruwaspa hanaq pachapi phawaq p’isqukunamanta t’aqanakuyta ruwanku. Qhipa punchawkunapi hatarichisqa pactopa temploqa Jerusalén llapa orqokunamanta hinaspa urqukunamanta aswan hanaqman oqarisqa kaptinmi.
Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.
Manaraq manaraq mana riqsisqachu Abrampa kimsa rimanakuy puriyninkunamanta ñawpaq kaqninqa ima tukuyninchikta, kaykama, llapa imakunata qhawarisqanchikqa huk tinkuyniyuqmi karqan ñawpa literal Israelpa qallariyninpiwan tukukuyninpi, chaynataq kunan pacha Israelpa qallariyninpipas. Qawarichirqanchikmi Apocalipsis chunka tawan niqpi angelkunapa kimsa puriyninkunata Abrampa ñawpaq rimanakuy puriyninpi. Chay fractal kimsa angelkunamanta, mayqinchus Abrampa ñawpaq rimanakuy puriyninpi kashan, aswan sut’ita takyachisqa kanqa maypachachus qhawarisaq Abrampa iskay kaqwan kimsa kaq rimanakuy puriyninkunata.
Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.
Abrampa “pusaj” haywarikuyninkuna mana Moiséspa yupaychana wasinpi ruwasqa ritualkunaman yaykunaq haywarikuykunallatachu rikuchin, aswanpas Diospa rimarisqan llaqtanpa willakuyñanpi profetapa pacha papelninta reqsichin hinaspa takyachin. Chaykuna takyachinku Israelpa qallariyninta hinaspa tukukuyninkunata Diospa akllasqan llaqtan hina, literal icha espiritual kaptinpas.
Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.
Pablopa 430 watanakunaqa, huk willakuy pacha kasqanmi, mana yuyaywan t’aqanakuyta atinchu Abrampa 400 watankunamanta. Hukninpa hawanman hukninta churaptinmi, kimsa chunka watayuq pacha rikhurin, chaymantataq tawa pachak wata qatiykun. Kaypiqa hamuq qillqapi astawan qatipakusunchik.
“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.
“Ñawpa Testamentopi qillqasqa profecíakunaqa Señorpa siminmi qhepa p’unchaykunapaq, hinaspan hunt’akunkuq cheqaqtapuni, imaynachus rikurqanchik San Francisco llaqtapa ch’usaqyachiyninta.” Carta 154, mayo 26, 1906.