In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”
Iscay chunka iskayniyuq artikulopi qillqarqani: “Chaymanta chunka hukniyuq kapitulupi, akllasqa llaqtapa miraynin rikuchisqa kachkan chunka sutikunawan, Semmanta Abramkama. Chunka hukniyuq kapituloqa Babel torremanta willakuymi, ichaqa hinallataq akllasqa llaqtapa mirayninmi, Abrahamwan rikuchisqa hina. Chunka hukniyuq kapituloqa huk akllasqa llaqtata qallariychin, paykuna Dioswan kimsa kuti rimanakuyta ruwaq kananpaq. Kimsakaq, tukukuq pasaqa, iskay chunka iskayniyuq kapitulupe Isaacpa haywarikuynin karqa. ‘Chunka hukniyuq’ kapituloqa alpha qallariymi, ‘iskay chunka iskayniyuq’ kapituluqa omega tukukuymi. Sutikunapa nisqanpi Diospa rimayninta uyariypaq munasqa iñiyqa, Manan imapas hukniraychu Kikin Simiypa yupayninpi rimayninta uyariypaq munasqa iñiymanta.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Chunka hukñiyoq qillqapi riqsichin Caínpa rimanakuyninta, hinaspa Abelpa rimanakuynintapas. Watakuna pacha kutikutikuspa rikuchirqanchikmi Babelpa torrepa profétiko kaqninakuna llulla rimanakuyta unanchasqanta. Unu p’ampasqa qhepamanmi dispensiónkuna hukman tukurqan: unu p’ampasqa manaraq kaptin, Edén punkupi yupaychay karqan; unu p’ampasqa qhepamantaqa, altarpi yupaychay kanan karqan. Altarqa nisqa bíblico kamachiykunayuqmi karqan. Chayqa sayarichisqa kanan karqan sallqa rumiwan, mana runapa makinchasqan, t’aqasqan utaq cincelsqan rumikunawanchu. Rumi patanpi rumi kanan karqan, mana morteroyuq.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Torrepa rurasqan karqan Nimrodpa yanapagninkunaman sutita qonankupaq, chaymi karakterta rikuchin. Torrepiqa rikunchik runa kikinkuta salvayta munashankuta, hinaspa hanaq pacha dioskunahinata hoqarikuyta munashankuta. Torreqa huk iglesiata unanchan, mayqinchus yuyarin kikin salvakuyta atisqanta, hinaspa hoqarisqa kayta kananpaq kasqanta; hinallataq Salmo 83 nisqapi chunka reykuna ruwanku hina, maypichus papal umata hoqarinku Biblia profeciapa millay huñunakuy ninapi, chaymi Domingo leypi hunt’akun.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Asafpa takiyin o salmo. Ama upallaychu, Diosníy: ama ch'inyaychu, amataq thasllayaychu, Diosníy. Qhawariy, cheqaqmi awqaykikuna qapariyta hatarichispa kachkanku; qamta cheqnikuqkunataq umankuta oqarichisqanku. Salmos 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Kay pachaqa chayraqmi Noépa unu llullakuywan tukuchisqa karqan, hinaspataq Diosqa imarayku ñawpa unupacha runakunapa pacha tukukuyta reqsichirqan chayqa kaymi karqan: runapa yuyayninkuna sapa kuti mana allin kasqanrayku. Bibliamanta rimayqa hukllachakuyta imaymana hinamanta rimarin, chaymanta hukninmi “ñawiwan ñawiwan rikuy” nisqa. ¿Iskay runakunaqa kuska puriyta atinkuchu mana huk yuyaypi kashaspankurayku?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Kunanqa, wawqe-panaku, mañakuykichis Señorniykichis Jesucristoq sutimpi, llapallaykichis huk simillawan rimarinaykichispaq, amaqhina rakinakuykuna qamkunapi kananpaq; aswanqa huk yuyayllapi, huk juicioyllapipas sumaqta hukllachasqa kanaykichispaq. 1 Corintios 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Diosqa rimanata pantachispa Nimrodpa suyunta taripashqanpi, chayqa reqsichinmi pantachiy manaraq kaptin llapanku hukllachasqa kasqankuta; chayraykutaq llapanku huk kikin kayniyuq kasqankuta, chay kaynintaq runapa rurasqanpi sayasqa huk religion kasqanta—Abrahamwan sut’ichasqa, chay kikin p’anqapi rikuchisqa runakunamanta hukninman contra. Semqa Nimrodpa pacha tiempunpi huk cheqaq sunqu karqan. Historiadorkunaqa Semmanmi señalan Nimrodta wañuchiq kasqanta, Señorpa ñawpaqenpi atiyniyuq hatun hatarikunata. Chay yuyayqa historianakunapa yuyayninkuna mana kasqanpas sayanmi, Semqa pactopi runa kasqanrayku; yawarnintaqa Noémanmi qatiq, paypas pactopi runa karqan; paytaq yawarninta Setman kutichin, huknin pactopi runa, paymi pactopa historianta yaykurqan wawqen Abelpa rantinpi, paypas huknin pactopi runa karqan, Adanpa chiqap mirayninmanta.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Génesis chunka hukniyuq capítuloqa Cristowan Satanaswan hatun ch’aqwaymi, kawsaypa pactonwan wañuypa pactonwan ima chawpinpi. Nimrodqa Señorpa ñawpaqenpi hatun cazadormi rikuchin, imaraykuchus achka yupaychaqniyuq iglesiata rikuchin. Abramqa, Semmanta, pisilla yupaychaqniyuq iglesiata rikuchin. Semqa pacto runam karqa Nimrod torreta sayachkaptin, ichaqa chunka hukniyuq capítulopi iskay pactoqa mana Semwan Nimrodwanchu rikuchisqa kanku, aswanqa Nimrodwan Abrahamwanmi. Pabloqa kay profético kamachiyta sut’inmi reqsichin.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Kay Melquisedecqa, Salem llaqtapa reynin, ancha hanaq Diospa sacerdote, reykunata wañuchispa kutimuq Abrahamwan tinkuspa payta saminchasqa; paymanmi Abrahamqa llapa imakunamantapas chunka huknin rakita qosqa; ñawpaqta sut’inchasqanmantaqa “Chanin kaypa Reynin” nisqa, chaymantaq “Salempa Reynin” nisqa, chayqa “Thak kaypa Reynin” ninmi; taytaynaq, mamaynaq, mirayninnaq, p’unchaykunapa qallariyninnaq, kawsaypa tukukuyninnaq; ichaqa Diospa Churinman rikch’achisqa kaspa, wiñaypaq sacerdote hinam qhiparin. Kunanqa yuyaychaychis kay runapa ancha hatun kasqanta, paymanmi patriarca Abrahampas atipanakusqan qichusqa imakunamanta chunka huknin rakita qosqa.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Cheqaqmi, Levipa churinkunamanta kaqkuna, sacerdociopa oficionta chaskiqkunaqa, kamachisqayuq kanku leyman hina llaqtamanta diezmokunata chaskinankupaq, chayqa wawqinkunamantam, Abrahampa chankanmanta lluqsimusqankumantaña kayaptinpas:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Ichaqa paqarisqanqa mana paykunamanta yupasqa kaptinpas, Abrahammanta chinkachiykunata chaskirqan, hinaspataq promesakunata hap’iq runata samincharqan. Mana ima iskayrayayniyoqmi aswan pisi kaqqa aswan hatun kaqwan saminchasqa kan. Kaypi wañuq runakuna chinkachiykunata chaskinku; chaypiqa chaskinmi, mayqenmantachus kawsan nispa testificasqa kachkan chay. Hinaspa, nisqayman hina niyman, Levípas, mayqenchus chinkachiykunata chaskin, Abrahampi chinkachiykunata qusqan. Payqa manaraq taytanpa wiksa ukhunpi kasharqanraqmi, Melquisedec paywan tinkusqan pacha. Hebreos 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Melquisedec nisqamantaqa kunan p’unchawpaq cheqaq kachamanta anchata yachachiy kan, ichaqa ñoqaqa sasallam reqsisachkani Pablo sut’inmanta yachachisqanta: pactopi runakunapa profetiko kawsayninkuna, chaywan niyta munani qhelqasqa testimoniopi qhari warmikuna, paykunapa Escritura nisqapi testimoniunqa Diospa runakunawan pactonpa profetiko siq’inpi huk waymarkta reqsichin. Pablo yachachinmi Melquisedecmanta, payqa Levitikok sacerdociomanta manaraq Sinaípi sayarichisqa kaptin kawsarqan, chayrayku tawa pachak watamanta aswan ñawpaqta Levitikok sacerdocio kananmanta, Levimanta diezmota chaskisqanta. Levitikok sacerdociopi kananpaqqa Leví ayllumanta levita kaspa, yawarninmanta Levi lloqsisqanta rikuchiyta atinan karqan. Melquisedecqa mana atirqanchu rikuchiyta lloqsinanqa Levi siq’imanta kasqanta, imaraykuchus Levíqa manaraq paqarisqa karqan.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Profecíapa siq’inqan, Diospa Adanwan Evawan rimasqa tratonta rikuchiq, cheqaqa iskay tratokunam. Ñawpaq kaqqa kawsaymanta traton karqan, huk sasallam pruebayuq. Urmaymanta qhipaman, hinaspa mana allinllapaq tukusqa pruebaymanta qhipaman, qatiq tratopi huk corderopa yawarnin yaykurqan p’achawan qatachiyta qunanpaq. Chaymantataq karqan Diospa runakunawan traton, k’uychiwan, Noéwan, altarpi yupaychaywan ima sut’inchasqa. Chaymantataq Génesis chunka hukniyuqpi, Diospa akllasqa llaqtawan traton qallarikurqan; paykunataq Hebreokuna nisqa kananpaq karqanku. Sapa chay willakuykunapiqa, Bibliapi runakunaqa tratopa qhari warmikunan kanku.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Génesis chunka hukniyuqpi, akllasqa llaqtawan kawsaypa rimanakuy qallariynin rikuchisqa kachkan; chayqa rikuchisqa kachkan kikin maypichus Nimrod wañuypa rimanakuyta sayarichin, ladrillokunawan llank’achisqa allpamanta t’uñunawan ima, chaykunam altarpas unanchasqan mana llaqllasqa rumiikunapa, mana morteroyuq kasqankupa llulla rikch’aynin karqan. Hermana White willawanchik altarqa Cristota unanchanmi; chayrayku Nimrodpa religionnin, mayqinchus llulla religion kashan, llulla Cristotam unanchan.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Hinaspataqmi huknin hukninman nirqanku: “Hamuychik, ladrillokunata rurasun, allinta ruphachisunpas.” Hinaspataq rumi rantinpi ladrillokunata karqanku, argamasa rantinpitataq asnaq allpata karqanku. Génesis 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Sichus qori altarta ruwanki chayqa, ama llaqllashqa qoriwan ruwankichu; imaraykuchus chayman llamk’anayki herramintata oqarinki chayqa, qhelliyachirqankin. Éxodo 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Mananmi peligropi kashanchik sagradotawan común kaqta chapuriykuypaq. Diosmanta hamuq santo ninataqa ruwasqanchikpiqa llamk’achinanchikmi. Cheqaq altarninchikqa Criston; cheqaq ninataq Espíritu Santon. Kaymi sonqonchikta kallpachaqnin. Espíritu Santo runata pusaspa, kamachispa chayllapi, payqa allin consejerollañam kan. Sichus Diosmanta, paypa akllasqan runankunamantapas karunchakuspa, mana reqsisqa altarkunapi tapukuq rinchis chayqa, ruwasqanchikkunaman hina kutichisqas kanchis.” Selected Messages, book 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Huk cheqaqkunawan kuska, Génesis chunka hukniyuqmanta qhawaykuy profético nisqapi hap’ikusqa yachachikuykunamanta hukninqa kaymi: chayqa huk línea proféticaq qallariyninta reqsisichin. Noépa unu p’ampasqanmi huk t’aqanakuy profética nisqata señalachin. Noé arcamanta lluqsimusqan qhepanqa musuq yupaychay ñan kanan karqa, hinaspa yupaychay ñanqa sapa kuti iskay clase yupaychaqkunata paqarichin, imaynachus Caínwan Abelwan historiapi qhawachisqa kasqan hina. Génesis chunka hukniyuqqa huk musuq pacha-mi, qallariy historiayuq, chay historiataq tukuypi historiapa cimienton tukupun, Diospa qhipa p’unchaw traton llaqtan domingo kamachiy crisispi Babiloniamanta chunka huk hora llamk’aqkunata waqyamusqankukama. Nimrodqa domingo kamachiy crisispi huchapa runanmi, hinaspa Sem, mayqinchus Abraham kasqa, chay kikillan crisispi Diospa runanmi. Génesis chunka hukniyuqpi t’aqanakuywan simikunapa pantaychasqanqa Noé arcamanta lluqsimusqan qhepanmi qallarin. Chay chunka hukniyuq qillqapa temaqa iskay tratokunam, hinaspa willakuyqa hunt’asqa tukukun Abrahampa tratonpa kimsan ñiqin pason chunka iskayniyuq qillqapi rikuchisqa kaptin.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Chunka huk ñiqin chunka hukniyuq kapituluqa Abrahampa mirayninpa alfa historiannim, chaymi iskay chunka iskayniyuq kapitupin omega historiankama chayan. Nimrodpa Babelmanta qallariynin willakuywan, Isaacpa haywariyninmanta tukukuynin willakuywan, iskayninku runakunapa hawan qhepa taripayta rikuchinku. Chay mirayqa Nimrodpa torrenmanta qallarin, Isaacpa haywariyninkama mast’arin, hinaspataq chay sutinchanaqa iskay haywarikuypi, huknin hukninpa contranpi, tukukun. Nimrodpa haywariyninqa Diospa ejecutivon taripayninta chaskin, Abrahampa taripaynintaq Diospa saminchayninta chaskin. Nimrodqa chunka hukniyuq kapitulupa alfannim, Abrahamtaq iskay chunka iskayniyuq kapitulupa omegannim. Omeganqa sapa kuti aswan hatunmi, hebreo alfabeto nisqaman hina, huk iskay chunka iskay kutikama; simikunata pantachispa ch’aqwaykuchiywan, nacionkunata tukuy suyukunaman ch’eqechispa rikuchisqa kallpataq, cruzpa kallpanwan anchata atipanakuq karqan. Nimrodpa torrenqa 9/11 nisqapa Iskay Torre Gemelasta rikuchin, Isaacpa haywariynintaq domingo leyta rikuchin.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Akllasqa llaqtawan rimanakuypa siq’inqa chunka hukniyuq yupaypa unanchaqninwanmi qallarin, iskay chunka iskayniyuqpa unanchaqninwanmi tukukun. Chay siq’iqa probaciónpa wisq’aykusqanpi tukukun, Nimrodpa alfa historiapi hinallataq Abrahampa omega historiapinpas. Nimrodpa Abrahampa historiankum kikinmi Bibliapa ñawpaq qillqapi rikuchisqa kachkan, hinaspataq Noépa unu p’itiywan chayraq tukuq chinkachisqamanta puchuqkuna huñusqa kasqanpa contexto-ninpi churakusqa kachkan. Bibliapa ñawpaq qillqapin ishkay rimanakuykunapa rikuchikuynin, ishkay testigokunata qun, paykunaqa chunka hukniyuq capítuloq siq’inmanta iskay chunka iskayniyuqkama probaciónpa wisq’aykusqanta rikuchin.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Mayqen mana allin ruraqqa, chay hina mana allin ruraqlla kachunraq; qhelli kaqpas, qhelli kachunraq; chanin runapas, chaninlla kachunraq; santo kaqpas, santo kachunraq. Apocalipsis 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrodqa mana allinmi, qhellimi hinalla kachkan, Abrahamqa chaninnaq, santuq hinalla kachkan Génesis 11–22 alfa nisqapi riqsichisqa hina, chay hinallataq Apocalipsis 22:11 omega nisqapipas. Kamachiy p’uchukay manaraq wichq’akusqanmanta aswan qayllapi, chay 10 versículopi huk willakuy rurasqa kachkan, kay libropi kaq profecíapa nisqankunata ama sellanaykipaq. Kamachiy p’uchukay manaraq wichq’akusqanmanta, qatiq versículopi kikin, Apocalipsispim huk profecía kachkan mana sellasqa kananpaq. Chay chunka hukniyuq versículomanta iskay versículokuna qhepaman, Cristoqa chay profecíata mana sellasqa kananpaq kichanapaq llaveta qon.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Hinaspanmi: Ama kay libroq kay profecíanta nisqankunata sellaychu, pachaqa qayllañam kashan. Mana chaninnaq runaqa, mana chaninnaqlla kachunraq; qhellisqa kaqpas, qhellisqalla kachunraq; chiqap runataq, chiqap runalla kachunraq; santu kaqpas, santulla kachunraq. Qhawariy, utqayllam hamusani; premiyoypas ñoqawanmi kashan, sapankaman qonaypaq imaynacha rurasqanman hina.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ñuqaqa Alpha hinallataq Omega kani, qallariy hinallataq tukukuq, ñawpaq kaq hinallataq qhipa kaq. Apocalipsis 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Ishkay chunka iskayniyuq capítuloqa tukuy Bibliapa omega capítulonmi, hinaspa Apocalipsispi sellasqa kachkan chay profeciata kicharinapaq llavem qa, Cristoqa tukuy huk prinsipio-kunamanta aswan hatunpaq reqsichisqanmi Apocalipsispa huk ñiqin capítulopi. Huk ñiqin capítuloqa hebreo alfabetopa ñawpaq qillqanmi, iskay chunka iskayniyuq capítuloñataq qhipa qillqanmi. Huk ñiqin capítulopa tawaq ñiqinmanta chunka hukniyuq ñiqinkama versículokunapi, Juanqa pay kikinmi reqsichikun, hinaspa Cristota Alpha hinaspa Omega nispa sutichan.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Ñuqa Juanmi, qankunapa wawqeykichis, ñak'ariypi, Jesuscristoq qhapaq kayninpi, hinallataq paypi suyaywan muchuyta awantaypi ima, qankunawan kuska kaq. Diospa siminrayku, Jesuscristoq testimoniunraykutaq, Patmos sutiyuq isla-pim karqani. Señorpa p'unchayninpi Espíritupi kashaspaymi, qhepapiy kunkayta uyarisqani, trompetapa hina hatunmanta rimamuqta, nispa: Ñuqam Alpha hinallataq Omega kani, ñawpaq kaqpas qhipa kaqpas; hinaspa, ima rikusqaykitaqa huk librupi qillqay, hinaspataq Asia llaqtapi qanchis iglesiakunaman apachiy: Éfeso-man, Esmirna-man, Pérgamo-man, Tiatira-man, Sardis-man, Filadelfia-man, hinallataq Laodicea-man. Apocalipsis 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Chunka kinsa chunka hukniyuq qillqapi, Juanqa Patmospi kashan, ichaqa chunka iskayniyuq qillqapi muyuripun, chaymantapacha hanaq pacha santuario ukhupiñan kashan. Chayrayku, 9/11 qillqakunapi, Juampa testigonta tariyku, mayqinchus Jesus-ta Alpha y Omega kasqanta reqsichin, imatachus Jesusqa kikinmantaña reqsichikurqan chunka pusaqniyuq qillqapi:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Ñuqaqa Alpha Omega ima kani, qallariyninpas tukukuyninpas, ninmi Señor; kaq, karqapas, hamuqpas kaq, Tukuy-Atiyniyuq. Apocalipsis 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Pusaq iskayniyuq versículopi, Juanqa qillqashan Cristoq kikinmanta rimarisqanta uyarisqanta. Pusaqniyuq qanchisninmanta chunka hukniyuqkama versículokunapiqa, Juanmi kikinmanta rimashan. Chayqa ñawpaq chunka hukniyuq versículokunapi iskay testigokunata rikuchin, paykunaqa Cristota Alpha hinataq Omega hina reqsichinku. Chunka isqonniyuqmanta chunka hukniyuqkama versículokunaqa sapankama huk yuyaypa t’aqanmi kanku. Tukuy capitulowan tinkisqa kashaspapas, kay versículokunapiqa Juanmi kikinmanta rimashan; ichaqa pusaqniyuq tawanmanta pusaqniyuq pusaqkama versículokunapiqa, Juanqa Dios kayninpaq iglesiankunaman rimashan. Tawa versículoqa huk yuyaypa t’aqata qallarin, chaymi pusaq versículopi tukukun. Kaytaqa reqsiyta atin, Cristoq qallariyninpi kaq unanchasqankuna rayku, paymi karqa, kanan kashan, hamunanraqmi, nispa, tawa versículopi reqsisqa kashan, hinaspataq yapamanta pusaq versículopipas.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Juanmanta qanchis iglesiakunaman, Asia llaqtapi kaqkunaman: qankunaman munakuyninpas thak kaypas kachun, kaqmantapacha, ñawpaqpi kaqmantapacha, hamuq kaqmantapas; hinallataq tronompa ñawpaqninpi kaq qanchis Espíritukunamanta; hinallataq Jesucristomantapas, paymi chiqap testigo, wañusqakunamanta punta paqarisqa, kay pachapi reykunapa kamachiqnin. Payqa ñuqanchikta munakuspa, kikin yawarninwan huchanchikkunamanta mayllawasqanchikrayku, hinallataq Diosman, paypa Yayanman, reykunata hinaspa sacerdotekunata rurawasqanchikrayku, payman kachun hatunchaypas kamachikuypas wiñaypaq wiñaykama. Amén. Qhawariychik, payqa phuyukunawan hamun; llapa ñawipas payta rikunqa, payta t’oqsirquqkunapas; hinaspa kay pachapi llapa ayllukunapas payrayku waqanqaku. Arí, Amén.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Ñuqaqa Alpha hinallataq Omega kani, qallariy hinallataq tukuynin, nispa Señor rimarin, kaq, ñawpaqpi kaq, hamuq kaqpas, Tukuy-Atiyniyuq. Apocalipsis 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Ñawpaq kimsa versículokuna capítulo hukpi rikuchinku Jesucristopa revelacionninta, mayqinta kichasqa kananmi asllaña manaraq probation tukukuchkaptin, imaraykuchus versículo kimsapi nin: “pachaqa qayllañam.” “Pachaqa qayllañam” nisqaqa kikillanmi capítulo iskay chunka iskayninpi, versículo chunka nisqawan, mayqinchus nin: “ama sellaychu kay libropa profecía nisqankunata, pachaqa qayllañam.” Profecía kichasqa kaqqa Jesucristopa Revelacionninmi.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Tawa kaqnin ñawpaq versículom kallarichin sellokuna kichasqanta, chay tawa kaq versículopitaq qallarin Juanpa testigokayninwan: “Noqa Juan”; hinaspataq pusaq kaq versículopiqa Cristo kikinmi reqsichikun. Pichqa versículokunamanta ñawpaq kaqpiqa runa testigom kachkan, tukukuyninpitaq Diosmanta testigo. Tawa kaq versículom Hanaq Pachataytata reqsichin kay hina nisqa kasqanmanta: “kaq, ñawpaqmanta kaq, hamuq kaqpas.” Pusaq kaq versículopitaq Cristo reqsichikun chay hina nisqa kasqanmanta: “kaq, ñawpaqmanta kaq, hamuq kaqpas.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Jesucristopa Revelacionninta kicharispa unanchaypa llaveqa alfa omega nisqa kamachikuymi. Ñawpaq kaq hina, qhipa kaq hinapas, Cristoqa kunanpi hinallataqmi kashan, ñawpaqpi kaspapas, hamuq p’unchawkunapipas kanqa. Jesuspas Taytapas iskayninku “kaq karqa, kunan kaqmi, hamunanraq kaqmi” nisqa Dios kasqankuqa, Cristota Alpha Omega hina hukmanta rikuchiyllatataqmi. Payqa Alpha Omega, Ñawpaq kaq, Qhipa kaq, Qallariy, Tukuy; payqa qallariypi karqa, tukukuy p’unchawpipas kanqa. Reinopa “llavekuna” nisqakuna, Cesarea Filipipi iglesiaman qosqa kaqkunaqa, Isaías 22:22-pi Eliakimpa rikranman churakusqa “llave” nisqa kaqwan kikillantaqmi. Revelación libroq alfanqa capítulo hukniyuqmi, omeganqa capítulo iskay chunka iskayniyuqmi; chayrayku hebreo alfabetopa llapan qillqankunata Revelación capítulo-kunapi tarisunchik. Capítulo chunka kimsayuqmi Estados Unidospa hatarikuyninta, chaymanta qhipamanpas llapan pachapa hatarikuyninta rikuchin. Capítulo hukniyuqmi Cristota Alpha Omega hina rikuchin, capítulo iskay chunka iskayniyuqtaqmi chay kikin cheqaq kayta reqsichin, ichaqa capítulo hukniyuqpi rimakusqa kicharikuywan tinkisqa. Capítulo hukniyuq, chunka kimsayuq, iskay chunka iskayniyuq ima, kimsa hebreo qillqakunami, chaykuna huñusqa “cheqaq kay” sutiyuq simita ruwanku.
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Mateo qhelqapa iskay chunka kimsayuqpiqa, Jesusqa pusaq ay nisqakunata churarin Fariseokunaman hinaspa Saduceokunaman. Iskay chunka iskayniyuq qhelqapa qhipa versiculonpin, Cristoqa simi chapanakuyta maskhaq judíokunawan rimanakusqan tukukurqan Davidpa sasachakuyninwan, chay sasachakuymi alfadewan omegawan kamachikusqan yachaqtinlla allinta hamut’aspa allichasqa kanman.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Fariseokuna huñusqa kachkaptinku, Jesús paykunata tapurqa, nispa: ¿Imataq Cristo-manta yuyankichik? ¿Piqpa churintaq payqa?
They say unto him, The Son of David.
Payqa ninku: “Davidpa Churin.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Paykunata nirqan: Imataq chayri Davidqa Espíritu-pi payta Señor nispa waqyaykun, nispa: Señorniyqa Señorniyman nirqan: Paña ladoypi tiyay, awqaykikunata chakiykipa uranman churana kama? Chayhinaqa, David payta Señor nispa waqyaspaqa, imanasqataq paypa churin kanman?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Mana pipas mana atisqankuchu huk simillapas kutichiyta; chay p’unchawmanta ñawpaqmanqa mana pipas atinrachu payta astawan tapuykunawan tapuyta. Mateo 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Iskay chunka iskayniyuq kapitulumanta tukukuyninqa rimanakuypa willakuy ñanpi huk señalta reqsichin. Jeremiaspas kay cheqaq kay sutinmanta rimallantaqmi:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Kaymi simi Señor Diosmanta Jeremiasman hamusqa, nispa: Sayariy Señorpa wasinpa punkupi, chaypim kay simita willakuy, nispa: Uyariychik Señorpa siminta, llapa qankuna Judá llaqtamanta, kay punkukunata yaykumuspa Señorta yupaychanaykichikpaq. Kayhinan ni Señor de los ejércitos, Israelpa Diosnin: Allinchaychik ñanniykichikta, rurayninikichiktapas, chaymanta kay cheqapi tiyachisqaykichik. Ama llullakuq simikunapi atinikuychikchu, nispa: Señorpa templon, Señorpa templon, Señorpa templon, kaykunaqa.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Sichus kankuna chiqapta allinyachinkichik ñankunatawan rurayninchikkunatapas; sichus chiqapta taripayta ruwankichik runapura, huk runawan runamasinpa chawpinpi; sichus mana ñak’arichinkichikchu karu llaqtamanta hamuqta, waqcha wawakunata, viudatawan, kay cheqapipas mana huchayuq yawarta hich’ankichikchu, nitaq huk dioskunapa qepanta purinkichikchu kikinniykichikpa mana allinpaq: chayqa ñoqaqa kay cheqapi tiyachisqaykichik, taytaykichikkunaman qusqay allpapi, wiñaypaq wiñaykama. Qhawariychik, llulla simikunapi atinichisqankichik, mayqin simikuna mana imatapas allinta rurayta atinchu. ¿Suwa kankichikchu, wañuchinkichikchu, warmi-qhari huchata ruwankichikchu, llullakuspa jurankichikchu, Baalpaq inciensota rupachinkichikchu, mana reqsisqaykichik huk dioskunapa qepantataq purinkichikchu; hinaspataq hamuspa sayankichik ñoqa ñawpaqpi kay wasipi, sutiywan sutichasqa wasipi, nispa: “Qispichisqa kashanchik kay llapan millay ruwaykunata ruwananchikpaq” nispa?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
¿Kay wasicha, sutiymi sutichasqa, qamkunapa ñawiqnikichispi suwákunapa mach'ayninman tukusqachu? Qhawariychis, ñuqapas rikurqanim, nin Señor. Ichaqa kunan riychis Silo llaqtapi karqan ñuqapa mayman, chaypi qallariyninmanta sutiyta churqani, hinaspa qhawariychis imatachus rurqani chayman Israel llaqtaypa mana allin rurayninkurayku.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Kunanqa, qankuna llapa kay ruwaykunata ruwasqaykichikrayku, nin Señor, noqaqa tutamanta hatarispay rimarqaykichik, ichaqa manan uyariwarqankichikchu; waqyasaqmi qankunata, ichaqa manan kutichiwankichikchu. Chayrayku kay wasiman, sutiywan sutichasqa kasqanman, maypichus qankuna atiykachankichik, hinallataq qankunaman hinaspa taytaykichikkunaman qosqay lugarman, Shilopi ruwasqayta hina ruwasaq. Hinaspan qankunata ñawpaqniymanta wikch’usaq, llapa wawqeykichikkunata wikch’usqayta hina, Efrainpa llapa miraynintinta. Chayrayku ama kay llaqtapaq mañakuwaychu, amataq paykunapaq waqyayta nitaq mañakuyta oqarichiychu, amataq noqaman paykunapaq mañapayaychu; noqaqa manan uyarisqaykichu. Jeremías 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Jeremías-man niykurqan ama ñawpa Israelpaq mañakunanpaq, paykunaqa kutirikuy mana atina tupuman chayarusqankurayku, imaynan capítulo iskay chunka iskayniyuqpa tukuyninpi ch’iqnichikuq Judío runakuna chayarqanku hina. Moisés, (huk pacto runa), Diospa akllakusqa pacto llaqtanta chinkachiyta munasqanwan tinkuchisqa kashaqtin, Moisésqa mañakuspa hark’arqan. Capítulo qanchispiqa, Jeremías-man niykuq ama chay kikin pacto llaqtapaq mañakunanpaq. Siloq profético historiyanmi reqsichisqa kashan, huk akllakusqa pacto llaqtata Diosqa qhispichiy mana atiq tupuman huchankuna chayasqankumanta qhespichisqanman hina, chaytaqa huk versículopi nisqanman hina, siki siki patapi hinalla rikuchiq pruebakuna kasqanrayku.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraínqa ídulokunawan hukllasqa kashan: sapallan kachun. Oseas 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Rimanakuypa historiankunapi, Diospa rimanakuyninwan tukuchisqan chiqaqmi huk sutinchaska señalkuna hina kachkan. Josuéwan Calebpa willakuyninta mana chaskispa, chunka kaq pruebatam señalan, huk ejemplotapas hinallataq. Jeremíastaq, aswan qhepa wakin capitulokunapi, kay llaqtapaq ama mañakunanpaqmi nisqa kachkan.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Chayrayku, ama kay llaqtapaq mañakuychu, amataq paykunapaq waqyaspa ni mañakuspa oqarichiychu; imaraykuchus ñoqaqa mana uyarisqaykichu paykuna sasachakuyninkupi ñoqaman waqyasqankupachaqa. Jeremías 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Qanchis kaq kapitulumpi, Domingo kamachiypi Laodicea llaqtapi kaqkunata wikch’uyta, Shiloah nisqapa simbolismonpi rikuchisqahina, willakurqan; chaywanqa qayllapi imatachus “ruranqa” nisqanta reqsichisqan.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Chayrayku kay wasiwan, sutiywan sutichasqa kasqanman, maypin qankuna confiarqankichik, hinallataq qankunaman hinaspa tayta-machuykichikkunaman qusqay lugarwanpas, Shilohpaq rurasqay hina rurasaq. Hinaspa ñawpaqniymanta wikch’usqaykichik, llapa wawqeykichikkunata, Efraimpa llapan miraynintapas wikch’usqay hina. Chayrayku ama mañakuychu kay llaqtapaq, amataq waqyaspa mañakuyniykita otaq oracionniykita oqarichiychu paykunapaq, amataq noqaman mañapayaykuchu: mana uyarisqaykichu. Jeremías 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Chunka huk ñiqin chunka hukniyuq capítulopeqa, ama mañakuychu nisqa kamachikuyqa Laodicea runakunata atipaq manchakuyta rimarin, intichaw saminchasqa kamachikuy qhepanta hamuq sasachakuy pacha ukhupi kashaqta tarikuspa. Paykunaq manchakusqankuqa, tratota mana chaskisqankumanta paqarisqa historiapi churakusqa kashan.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Uyarikuychik kay pactok simikunata, hinaspa rimay Judá llaqtapi runakunaman, Jerusalén llaqtapi tiyakkunamanpas; hinaspa paykunaman niy:
Thus saith the Lord God of Israel;
Kaymi nin Israelpa Diosnin Señor rimarin:
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Maldito kachun kay runaqa mana kasukkuq kay rimaykunata kay pacto-manta, chaytaq kamachirqani qankunapa taytakunaman p’unchawpi Egipto suyu-manta orqomusqaypi, fierro hornomanta hina, nispa: Uyariychis simiyta, hinaspa ruwakuychis llapa imaymana kamachisqayman hina; chayhinapin qankuna kanqankichis llaqtay, noqataq Diosniykichis kasaq: chayrayku hunt’anaypaq juramentota taytakunaykunaman jurasqayta, qosqaypaq paykunaman huk allpata lechewan misk’iwan phawayuqta, kunan p’unchaw hina.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Chaymi kutichispa rimarirqani: Chayna kachun, Apu Señor. Hinaspan Señor niwarqan:
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Kay simikunata Judá llaqtakunapi, Jerusalénpa ñankunapipis willakuy, nispa: Kay pactopa simikunata uyariychik, hinaspa ruwariychik. Imaraykuchus, Egipto hallp’amanta orqomusqay p’unchawmanta kay p’unchawkama, qankunapa taytakunata sinchita willarqani, tutamanta hatarispay, hukmanta hukmankama willarispay, nispa: Rimaynïta kasuychik. Ichaqa paykunaqa mana kasukurqankuchu, nitaj rinrinta uyariyman q’imiykurqankuchu, aswanqa sapaqninmi millay sonqonpa yuyayninman hina purirqanku; chayraykun paykunaman apamusqani kay pactopa llapa siminkunata, ruwanankupaq kamachisqayta; ichaqa manam ruwarqankuchu.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Hinaspa Señorqa niwarqan: Judá runakunapa chawpinpi, Jerusalén llaqtapi tiyaqkunapa chawpinpipas, huk manchakuy mana allin rimaymi tarisqa. Paykunaqa kutirirqanku ñawpaq tayta-mamankupaq mana allin ruwayninkunaman, mayqenkunaq mana munarqankuchu simiykuna uyariyta; hinaspataq huk wak dioskunapa qhepanman rirqanku paykunata sirvinankupaq. Israelpa wasinwan Judápa wasinpas p’akirqanku ñawpaq tayta-mamankuwan rurasqay pactoyta.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Chayrayku, kayhinata Señor nin: Qhawariy, paykunaman mana allin llaqtakuyta apamusaq, chaymanta mana ayqekuyta atinqakuchu; noqaman waqyarimuptinkupas, manan uyarisqaykichu. Hinaptinmi Judá llaqtakunapas, Jerusalénpi tiyaqkunapas rinqaku hinaspa waqyarinqaku inciensota haywarisqanku dioskunaman; ichaqa sasachakuyninku p’unchawpin manan ima hinapas qespichinqakuchu. Judá, llaqtaykikuna yupayman hina diosniykikuna karqan; Jerusalénpa callenkuna yupayman hinataq altarkunata sayarichirqankichik chay p’enqay kaqman, Baalman inciensota rupachinapaq altar-kunata.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Chaymi, ama kay llaqtapaq mañakuychu, amataq paykunapaq waqyaspa utaq mañakuspa mañakuychu; ñoqa manam uyarisqaykichu sasachakuyninkupi ñoqaman waqyamuwaptinku. Jeremías 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Pachak waranqa tawa chunka tawan waranqa ukhupi kaypaq akllasqakunapa kawsarimusuqninqa Revelación 11:11 nisqapi reqsisqa kachkan; paykunapa qhipa huñunakuyninkutaq Isaías 11:11 nisqapi reqsisqa kachkan; dragónpa, bestiapa, llulla profetapaq hawa siq’inqataq Daniel 11:11 nisqapi reqsisqa kachkan; Inti punchaw kamachiywan trigo ukhupi malezakunapa juzgakuyninqa Ezequiel 11:11 nisqapi reqsisqa kachkan, mana yuyaysapa vírgenesman hamuq muchuywan manchakuypas Jeremías 11:11 nisqapi reqsisqa kachkan.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Kay runamasqankumanta mana mañakunapa kamachiyqa Mateo qelqap iskay chunka iskayniyuq kapítulopa qhipa versículonkunapi rikuchisqa waymarkmi; hinaspa iskay chunka kimsayuq kapítulonqa Adventismopa hawanman pusaq ay niykunata reqsichin. Iskay chunka kimsayuq kapítulonqa ichaqa 22 octubre 1844 watamanta, utaq Domingo kamachikuy lawmanta. Chay iskaynin waymarkkunaqa kasarakuy hunt’akusqanmi, kasarakuyqa huk noviaqwan huk qharinwanmi, paykuna huk aycha hina huñunakunku. Kasarakuy hunt’akuyqa pampachanakuyta, utaq “huklla kayman kutichiyta” rikuchin. Runaqa Diospa rikch’ayninpi ruwasqa karqan, paymi qhari warmita ruwarqan. Paykunapa mirayninkunaqa iskay chunka kimsayuq cromosomakuna qharimanta, hinaspa iskay chunka kimsayuq warmimanta nisqawan rikuchisqa kanku. Kuskanpi tawa chunka suqta cromosomankunaqa templota hunt’achinku. Sapa sapanka runaqa templo kanki, manachu yachankichik Señorpa templon kasqaykichikta?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Kasarakuyta hunt’achisqanpi, iskaynin hukllaña kaptinkuqa, iskay templokuna iskay chunka kimsa yupayniyuqkuna huñusqanmanta huk templo tawa chunka suqta yupayniyuqta ruwasqanm. Cristoqa templota hatarichiqmi, paymi Iglesianta warmi templo hina hatarichin, chayqa qhari templonwan hukchasqa kananpaqmi. Tinkuyqa runa templo Diospa temploq Aswan Santisimo Cheqanpi Divinowan huñusqa kaptinmi. “Iskay chunka kimsa” nisqaqa pachak tawa chunka tawa waranqa sellasqa kananpaq unanchanmi, chay llamk’aytaq qallarisqa iskay waranqa kimsa pachak watapa profecía tukukuyninpi. Mateo iskay chunka kimsaqa Laodiceapi Qanchis kaq punchaw Adventistakunapa contran willakusqanmi, paykunaqa pachak tawa chunka tawa waranqapa llulla rikch’ayninmi.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Pachak tawa chunka tawa waranqa runakunaqa qanchismantam pusāqniyuq kanku, paykunaqa pusāq p’unchawpi kawsarimusqakunami, Noépa arkanpi pusāq alma runakunam kanku, Setpa pusāq mirayninkunam kanku, hinallataq urkunkupi sellosqa kasqankuqa pusāq p’unchawpi rurasqa circuncisiónwanmi rikuchisqa karqan. Paykunaqa pusāq p’unchawpi servicionpaq hawisqa sacerdotekunam kanku, chaymantataq iskay chunka kimsayuq kapitulopi Adventismopa contran pusāq llaquy willakuykunapa willakuyninqa llullaq pusāqpa contran willakuymi.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Ay, sasachaq virgenkunapa hawanpi llaquy rimayqa ñawpaqman hamun Diospa llaqtanpa sellasqa kayninwan, iskay chunka iskaynin capítuloq qhipa versículonpi. Iskay chunka iskaynin capítuloqa Génesispi iskay chunka iskaynin capítuloqwan tupayan, imaraykuchus Antiguo Testamentoq ñawpaq libronqa musyachin Nuevo Testamentoq ñawpaq librota. Mateo chunka hukniyuqmanta iskay chunka iskaynin capítulo kama profético siq’ipi, chunka iskayniyuq capítulo-kunata rikhachispa, chay chunka iskayniyuqmanta soqta kaq capítuloqa chunka soqtayuq capítulo kashan, maypichus Simón Barjonaq sutin Pedroman tikrasqa karqan.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Qanman nirqaykitaqmi: Qamqa Pedro kanki, kay qaqa patapitaqmi Iglesiayta hatarichisaq; uku pacha punkunkunataq manam atipanqachu chayta. Mateo 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Mateo chunka hukniyuqmanta iskay chunka iskayniyuqkama kashan tawa pachak pichqa chunka isqunniyuq versikulukuna. Chawpi versículonqa chunka suqtayuq p’unchawpa chunka qanchisniyuq versículonmi, ichaqa chay versículota mana rakiyta atinchu chunka pusaqniyuqwan, isqunniyuqwanpas, huk rimayllam kasqanrayku.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Hinaspan Jesusqa nirqa: Kusisqa kanki qan, Simón Barjona; mana aysawan ni yawarwanchu kayta qampaq rikuchisurqanki, aswanpas hanaq pacha pi kashaq Yayaymi. Hinallataq niykiki: qanqa Pedrom kanki, kay rumi patanpitaq iglesiayta sayarichisaq; ukhu pacha punkunkunapas manam atipayta atinmanchu chayta. Qampaqtaq qosqayki hanaq pacha qhapaq suyuq llavenkunata; kay pachapi imatapas watanki chayqa hanaq pachapipas watasqa kanqa; kay pachapi imatapas paskanki chayqa hanaq pachapipas paskasqa kanqa. Mateo 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Chunka iskay chunka hukniyuq qillqakunamanta iskay chunka iskayniyuqkama chawpinpiqa Cristianokunapaq aswan hatun, kallpachaq pacto willakuymi kashan. Chay willakuypim Simonpa sutin Pedroman tikrachisqa, chaymi; inglés simikunapa sapa qillqapa yupaynin kasqanta churanki chayqa; hina “a” hukm, “z”taq iskay chunka suqta—chaypi tarinki “p”qa 16 kasqanta, “e”qa 5 kasqanta, “t”taq 20 kasqanta, huk “e”taq 5 kasqanta, “r”taq 18 kasqanta. 16 X 5 X 20 X 5 X 18 mirachispaykiqa 144,000mi lluqsin, Pedropa sutin tikrasqa kasqanman riqsichiq, pacto masinakuypa unanchaqnin, tarikun capítulo 16 versículo 18 nisqapi, Pedropa ñawpaq qillqanmi yupay 16, qhipa qillqantaq yupay 18. Kay llapantam chunka iskay qillqakunapa chawpinpi kashan, chaykunaqa qallarin chunka hukniyuqpa unanchanwan, tukukuntaq iskay chunka iskayniyuqpa unanchanwan.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Chay lisiqaqaqaqaqa hina tarikun Génesis pa chunka hukniyuqmanta iskay chunka iskayniyuq kapitukunapipas, chay lisiqapiqa kashan 305 versículokuna, chaymi reqsichin chunka qanchisniyuq capítulo, chunka hukniyuq versículo, chay lisiqap chawpin kasqanta. Chay chunka iskayniyuq kapitukunayuq lisiqa, Antiguo Testamento pa ñawpaq libronmanta, Abrahamwan rimasqa pactota reqsichin, hinaspataq rikuchin alpha lisiqata, omega lisiqawan tupaqta, Nuevo Testamento pa ñawpaq libroypa kaqllataq kapitukunapi. Mateo libroypi omega lisiqap chawpinqa, pachak tawa chunka tawa waranqa runakunap pactowan tinkisqankup aswan hatun puntunmi, paykunaqa domingo kamachiypi hoqarisqa pacto señal kanku. Génesis pa lisiqninp chawpi versículonqa mana chawpi versículollatachu reqsichin, aswanpas Abrahamwan kinsa kuti nisqa pacto pa iskay kaq utaq chawpi pasonta, hinallataq ancha allin reqsinapaq pacto señaltapas.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Qankunapa qarachakuypa aychanta circuncidarqankichis; chaymi ñoqaqa qankunawan rurasqay pactop qillqaynin kanqa. Génesis 17:11.
We will continue these things in the next article.
Qhipa qillqapi kaykunataqa qatiqninpi rimasunchik.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Chayqa qhipamanqa, hallp’atawan q’upata, llulla kurikuna chaymanta llulla qullqikuna pichaspa, llapankuta phuyuhinata oqarispa ventanamanta lluqsirqanku, wayrañataq apan. Chay ch’aqwaypiqa huk ratullata ñawiykunata wichqarqani; kicharisqaykipiqa, q’upaqa llapallan chinkasqaña karqa. Ancha chanin kurikuna, diamantekuna, quri qolqewan qullqi monedakunaqa, wasi ukhunta llapanpi achka-achkata mast’arasqa kachkarqanku.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Chaymantataqsi mesapi huk kajunta churaykurqan, ñawpaq kaqmanta aswan hatun, aswan sumaq; hinaspan joyakunata, diamantekunata, qolqekunatapas maki hunt’ata oqharispa kajunman wischarqan, mana hukllapas qhepaqninpaq, chay diamantekunamanta wakinqa tupuspa puntallan hina uchuy kaspapas.
“He then called upon me to ‘come and see.’
Paymiqa qayawarquwan “hamuy, qhawariy” nispa.
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Qiru caja ukhumanman, ichaqa ñawiykunaqa chay rikuywanmi lliphipa qhispichisqa karqan. Ñawpaq hatun k’anchayninkumanta chunka kuti astawanmi k’anchaykurqanku. Yuyarirqani aqopim llamp’usqa kasqankuta, chay mana allin runakunapa chakinwan, paykuna payta ch’eqechispanku hallp’aman sarusqankurayku. Caja ukhumanqa sumaq kamasqallapi churakusqa karqanku, sapa hukninmi cheqanpi karqan, mana ima rikuy atina sasachakuyniyuqchu chay runapa, paymi chaykunata wikch’urqan. Kusikuywan sinchita qaparirqani, chay qapariyñataqmi rikch’achiwaraq.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Qamkuna Señorpa hamuyninta ancha karuman churashankichik. Qepa tamyayqa hamusharqan [chisi chawpipi qapariy hina] usqhaylla, chunka kuti astawan atiyniyuqwan,” nisqanta rikarqani. Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Hinallataq yachaymanta hinaspa allin entiendenamanta, rey paykunamanta tapukusqanpiqa, tarirqan chunka kuti aswan allinta tukuy kamayoqkuna hinaspa qoyllur qhawariqkuna llaqtanpa llapan suyuyninpi kaqkunamanta. Daniel 1:20.